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The Sikh Bulletin m`Gr-poh 536 November-December 2004

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The Sikh Bulletin

A Voice of Concerned Sikhs World Wide

November-December 2004 m`Gr-poh 536 nwnkSwhI editor@sikhbulletin.com Volume 6, Number 11&12

Published by: Khalsa Tricentennial Foundation of N.A. Inc; Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA 95678. Fax (916) 773-6784
Khalsa Tricentennial Foundation of N.A. Inc. is a religious tax exempt California Corporation.

In This Issue/qqkrw EDITORIAL

Editorial ……………………………………….…1 GURU NANAK
Sikhs and the Global Village, a Report on Nanak was not only a great Guru but also a great missionary. At a time
SSI-WSCs 2004……….………………………….2 when there were no means of convenient and fast transportation and media
Interpreting the Bewitchingly Smooth Talk…..….4
was non existent, the Guru developed a strategy of being present at Hindu
Singh Sabha International…………………………6
Singh Sabha International Conference (India)……8 and Muslim places of pilgrimage to find maximum audience for maximum
Singh Sabha International Conference (UK)……10 impact. He also used a unique system of arousing curiosity of the pilgrims
Singh Sabha International Conference (US)…….11 about his out of the ordinary actions to gather an attentive audience.
Singh Sabha International Conference (Canada)...11 Several of those became his followers for whom he established a string of
Singh Sabha International Conference (Australia)12 Dharamsals along his routes of travel.
Singh Sabha International Conference (Malaysia).12
SSI-WSC UK Report…………………………….15 Nanak traveled to various Hindu and Muslim places of pilgrimage and
SSI-WSC Australia Report………………………16 debunked the priests and Qazis for misleading and fleecing the gullible.
Letter to the President of India (Re Mr.Tytler)….19
Debunking is precisely what is needed in the case of our current so called
Sikhs Celebrate Their 400th yr of Holy Scripture.20
Guru Granth and Science………………………..22 Jathedars who are globe trotting very frequently, especially this year on the
Sikh Pilgrim’s Progress…………………………26 pretext of 400th Anniversary celebrations. Net result of their travels is not
ivÈv iswK sMmyln ivc kOm dy jVHIN qyl-pIr muhMmd…28 gurmat parchar but intensification of split in the Diaspora communities,
SSI-WSC Chandigarh……………………………29 because they are invited by and rub shoulders with the wrong people. Why
nrk surg………………………………………29 would a Sikh in his right mind invite abroad those who pronounce so
Yogi Bhajan Obituary…………………………...31 called irreversible and divisive non issue Hukamnamas, make statements
Book Page ......................................................... ..32 such as our Gurus being descendants of Luv and Kush and silence critics
of the so called Sri Guru Dasam Granth at the same time giving license to
Editor in Chief the promoters of it to carry on its ‘parchar’ with gusto.
Hardev Singh Shergill
Editorial Board When Nanak went around to Hindu places of pilgrimage he spoke against
Avtar Singh Dhami the empty rituals and exposed the hypocrisy and falsehood of the priestly
Gurpal Singh Khaira class. The people listened and followed him. Just as the time was ripe then
Production Associates for some one like Guru Nanak to free the masses from empty ritualism, it
Amrinder Singh is time, once again, for understanding and propagating Guru Nanak’s real
Sachleen Singh message since same ritualism has made heavy inroads into Sikhism today.
The Sikh Bulletin is distributed free around the World. All
Singh Sabha International came into existence with that goal in mind.
you have to do is ask. We invite offers of help in Unless we come back to practice what Guru Nanak preached, ours will be
disribution in other countries. the same fate as that of other religions i.e. being hijacked by extremists.
You may make copies for free distribution.
Indian Edition: Sikh Bulletin is now available in Even a cursory study of the situation today and during the lifetime of Guru
Punjabi from: 742, Sector 8B, Chandigarh, Pb. Nanak makes a shocking revelation. When I read Kahn Singh Nabha’s
160 009, e-mail <akalsahaigurtejsingh@yahoo.com
book ‘Ham Hindu Nahin’ I was shocked to realize that not only have we
not advanced Sikhi or Sikh way of life in the last one hundred years or so
The views expressed by the authors are their since this book was written but we have regressed into the pits that Gurus,
own. Please send the feedback and inputs to: during their period, had pulled us out of. Similarly, if we make even a
cursory comparison of the period of Guru Nanak and the times today the
Our NewWebsite: www.sikhbulletin.com picture of same shocking similarity emerges. Only characters have

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The Sikh Bulletin m`Gr-poh 536 November-December 2004

In His book ‘Nanak, An Introduction’, Purushottam issues facing Sikhs in as many countries, Melaka,
Nijhaawan writes, “In the 15th century, Indian society was a Malaysia; Sydney, Australia; Toronto, Canada;
disturbing picture of rank ritualism, superstition, bigotry and Philadelphia, U.S.A.; London, U.K.; and Chandigarh,
social decay. The birth of Nanak in 1469 in the little village India; and five mini week day conferences in Kuala
of Talwandi near Lahore, however, came as a miracle. The Lumpur, Malaysia; Bangkok, Thailand; Abbotsford
deteriorating Indian society had now found a redeemer”. (B.C.) and Calgary (Alberta), Canada; and Richmond
How is the situation different today? Have we discarded (Virginia), U.S.A.
ritualism, superstition, bigotry and stemmed social decay?
Sikhism, meant to be a way of truthful living, has been One thing that was most obvious in all the countries we
shackled by ritualism much the same way as Hinduism and visited was that wherever Sikh families have chosen to settle
Islam of Guru Nanak’s period. We are told that when Nanak it is ‘Des’ for them and they are fully and actively involved
came back after his disappearance into or beyond the river not only in the economic life of their adopted homelands but
the first words he uttered for his listeners were, “Na Mai also in their political processes. No where is it more
Hindu Na Mussalman”. If he were to appear again today apparent than in Canada where eight Sikhs are members of
would he rephrase himself, “Na Mai Hindu, Na Mussalman, Parliament and two are Cabinet Ministers. Sikhs constitute
Na Mai Sikh”? 2% of Canada’s population, same as in India. Canada is also
a bilingual country, English and French, but in case of
He lectured Pandits on the real significance of Janaeu and to British Columbia Panjabi is the second language after
the Qazis on real significance of Namaaz five times a day. English. It remains to be seen if the new generation of Sikhs
Would he not today lecture Sikh Priests (High and Low), in B.C. is taking full advantage of this opportunity.
who are not even supposed to exist in Guru Nanak’s scheme
of things, on the real significance of Gatra and five Baanis? Australian government is also very generous in terms of
Would he even be allowed to speak his mind at Darbar Sahib supporting multiculturalism. It allows free use of public
and Akal Takhat Sahib as, apparently, Hindu priests and television proportional to the numbers of the minority
Muslim Qazis allowed him to speak at their Holy Places? community. But, sadly, many Sikh families write English
What would Guru Nanak say to the Sikh ‘High Priests’ for (not Panjabi) as their mother tongue on their census forms
the treatment they mete out to those few brave Gursikhs who thus adversely impacting the entire Sikh community.
dare to question the anti gurmat practices and
pronouncements of the so called guardians of Guru’s In the Sikh psyche the difference between ‘des’ and ‘pardes’
message. has disappeared. Truly we have become citizens of the
Global village. In the words of Mr. Stepan Kerkyasharian,
Just as Nanak proclaimed Ram of Hindus and Rahim of Community Relations Commissioner, who addressed the
Muslims to be one and the same, today he would say the conference in Sydney Australia, “I want to say in
same thing about Allah of Muslims and Lord of Christians. conclusion that the fundamental Sikh values of equality,
That is the relevance of Guru Nanak’s universal message charity and compassion are very much similar to the
today, that is the uniqueness of Guru Nanak’s God. fundamental principles of multiculturalism; accepting the
Hardev Singh Shergill diversity and respecting the diversity of each other. So Sikhs
***** are at home in multicultural New South Wales. I wish you a
SIKHS AND THE GLOBAL VILLAGE very productive and successful conference”. Referring to
A Report on Singh Sabha International- World Sikh the challenges faced by Australian Sikhs in the post 9/11 era
Conferences, Sep. – Oct. 2004 he commented, “The government has very well established
In the year 2001 when I traveled back to Panjab after an protocols and procedures in place, which are ready to deal
absence of a quarter of a century, I found myself in a rather with any racial or religious abuse or harassment. It is
unfamiliar environment. This was not the ‘des’ I knew. In the important, he said, to have a Council like the one you have
essay in the Sikh Bulletin under the heading ‘Des’ I to deal with such unfortunate circumstances. He
bemoaned the loss of what was familiar to me during the first congratulated the Sikh Council of Australia for establishing
quarter century of my life. ‘Des’ to me were the districts of itself in the first place and putting New South Wales on the
Jalandhar and Hoshiarpur, the home districts of my parents. map internationally with the Sikh world community by
Ganganagar district of Rajasthan, which we called home, was hosting the World Sikh Conference here in New South
‘pardes’. Wales”. We are happy to report that not only has The Sikh
Council of Australia established a Singh Sabha Chapter but
Professor Gurtej Singh and I have traveled around the world has also been recognized as the official spokes-body for
during the last two months visiting the Diaspora Sikh Australian Sikhs by the governments of Australia and New
communities. On six weekends we participated in six major South Wales as a direct consequence of this conference.
conferences sponsored by Singh Sabha International on For information of the Diaspora community we state below
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

the aims and objectives of The Sikh Council of Australia Ontario religious organizations for exposing a sadh by name
with the hope that similar institutions may be developed in and pictures. Since one of Canada’s Gurdwaras took first
those countries where they are at present lacking. ever step of celebrating India’s Independence Day in the
1. To take necessary steps and act to protect any negative or Gurdwara, Toronto sangat wanted to express its concern
irreverent criticism of the Sikh community, Sikh religion or over this development and request Gurdwara management
its member organizations, by any other organization, committees to desist from this practice. Recognizing the
individuals, print or electronic media. need for proper guidance to the Sikhs in accordance with the
2. To act as a principal coordinating and negotiating body, authentic teachings of Sikhi and in the absence of a central
with other organizations, Local, State or Federal Government Sikh body to provide this guidance, assembly in Canada
for and on behalf of the Sikh community and its member resolved to designate Singh Sabha International as the core
organizations in Australia. organization to provide vital guidance and requested the
3. To make representations to the Government, print and Sikh sangat worldwide to extend its support to SSI. Both
electronic media in matters relating and affecting the Sikh UK and Canada delegates to last year’s SSI conference held
community or its member organizations. at Roseville, California had gone back to their communities
4. To consider, advise and make recommendations to the and established SSI chapters.
Government on matters concerning and affecting the Sikh
community and its member organizations. Philadelphia, PA, USA sangat strongly felt the need for
5. To liaise with the other ethnic communities in Australia. Sikh sovereignty since the Indian Government has denied
6. To do all of the above on behalf of the member the Sikhs even those rights that are granted in the Indian
organizations, which represent the Sikh Community in Constitution to all its citizens, time and time again. Among
Australia. too numerous to mention here are the absence of equal
protection under the law and the Panjab Rivers Water issue
Additional information about the Council and full report of where even though the principle of internationally accepted
the SSI-WSC in Sydney is available on its website: riparian rights, which are also enshrined in India’s
www.geocities.com/sikhcouncilofaustralia Constitution, is applied in all other states of the union but is
denied to the Panjab.
At each place where conference took place the local sangat
considered and passed resolutions about issues that At Chandigarh Conference the highlights were:
concerned them, as well as issues that affected the entire Sikh 1. The commitment by the participants not to hold
community worldwide. There was surprising unanimity in all Akhand Paths, period.
places about the most burning issues such as un-Sikh 2. Resolution on Mundavani as the conclusion of
practices of: Gurbani of Guru Granth Sahib. Giani Gurdit Singh
1. Simultaneous performing of the multiple Akhand was honored for his well researched book
Paths; “Mundavani” that put the argument between
2. Ready made Akhand Paths and Sadharan Paths; Mundavani or Rag Mala as the conclusion of
3. Conferring on so called Dasam Granth the status Gurbani of Guru Granth Sahib, to rest.
equal to Guru Granth Sahib at Takhats Patna Sahib 3. S. Gurbakhsh Singh Kala Afghana’s book, ‘Bipran
and Hazoor Sahib; Ki Reet Ton Sach Da Marg’ Vol. 7, was released
4. Denial of equal rights to women in performing by Hardev Singh Shergill.
Kirtan and other sewas at Darbar Sahib;
5. Proliferation of akhauti sant babas and their All the conferences were well organized by the dedicated
misdeeds. few, well attended and appreciated in all the countries. One
thing that stands out among all and which should be
In addition each community shared its concerns with the rest emulated in future conferences in all countries was the
of us through region and time specific resolutions such as: inclusion of youth and women’s forums in the two day
Australia resolved to establish a chapter of Singh Sabha Sydney, Australia conference, youth forum the first day
International. and women’s forum the second day. Brief description on
these two forums is quoted below from the report on the
Canada and UK being targets and victims of proliferating conference:
akhauti sadhs and sants wished to warn Sikh sangats to stay
away from them and requested SGPC to play an active role in YOUTH FORUM
eliminating this menace. Mr. Satwant Singh Calais facilitated the forum in which a
number of young boys and girls took part, presented their
Canada particularly appreciated the effort by Panjabi Toronto views and shared their experiences. It turned out to be a
paper ‘Sanjh Savera’, Ontario Khalsa Darbar and other very informative session. Various issues concerning and
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

affecting the youth were highlighted; such as difficulties INTERPRETRING THE BEWITCHINGLY SMOOTH
faced by the youth living in this multicultural society while TALK
conforming to culturally defined practices and dealing with Grtej Singh, Chandigarh
discrimination and racially motivated remarks directed at Ever since the 12th of July this year, the Punjab has been
them while wearing Patkas or turbans in schools and other inundated with threats and also with bewitchingly smooth
public places. talk. The situation is like the weather in the rest of the
country. Half of which is ravaged by floods and the other
WOMEN’S FORUM half by drought. Om Parkash Chautala, the chief minister of
On the second day the Women’s discussion forum was held. Haryana has been breathing fire and brimstone. With one
A number of women took part and problems facing the breadth he has threatened harass and to lynch all Punjabis
women, such as women and violence, were discussed and who pass through Haryana to go to Delhi very much on the
solutions to domestic violence proposed. The issue closest to pattern of 1982. He has gone to the extent of insinuating that
the heart of women was equality as Sikhism treats men and the chief minister of the Punjab is a traitor to the nation.
women as equals. It was suggested that women be involved With the other breadth he has talked of going to Bhai
in Gurudwara management other than as Langar sub- Kanhaya’s birth place in Pakistan to symbolically fetch
committee members. water from there to embarrass the Sikhs. He means thereby
to remind the Sikhs that their incomparable Guru Gobind
Both Prof. Gurtej Singh and I profusely thank the organizers Singh had appointed Bhai Kanhaya to serve water to the
of these conferences of doing excellent job of holding this wounded (enemy included) even in battle field whereas they
first ever series of World Sikh Conferences dealing with Sikh were denying river water to his state.
issues. We particularly thank the press, radio and television
media of Canada and UK for giving us the opportunity to Others have been less crude. Atal Bihari Vajpayee the
share over concerns and aspirations with their readers and former prime minister of India and now the leader of the
listeners. In this need for reformation in Sikhi the role of Sikh opposition, can be relied upon to utter the smoothest words
Media is of utmost importance. It is also of mutual interest, without making it obvious that he is indulging in ‘double
because the present readership, listeners and Gurdwara think double speak,’ the favourite pastime of topmost Indian
Sangats comprise mostly of those of us who were born in politicians. Nehru and particularly Gandhi was a past-master
Punjab or some other states in India. If we desire that our in the art. Nehru’s daughter was second to none. As her
new generation should stay connected with our culture and army seething with hatred of the Sikhs, was poised to storm
Gurbani some very drastic changes need to be brought into the holiest shrine at Amritsar, she went on the air to advise
the conduct of Sunday and other programmes in our the nation, “shed hatred not blood.” Taking a ‘strong
Gurdwaras. This reminds me of an incident narrated by a exception to the recent Punjab decision’, Vajpayee has
friend of mine. An American friend of his accompanied him written to the prime minister to draw his attention to, “the
to a Gurdwara in Southern California, went through the same dangerous question – (as) emotions on the issue of water
motions as everybody else i.e. bow before Guru Granth have arisen alarmingly.” Ignoring the legal aspect which is
Sahib, listen to the Kirtan and the Hukamnama of the day, the only one relevant, Vajpayee goes on to pompously
participate in Ardas, accept Parshad and partake langar. As proclaim, “every state, every political party has a right o
they were walking away from the Gurdwara this European take a stand in the (sic) democracy.” So he wants the issue
American Friend inquired of his Sikh American friend if to be decided at an ‘all-party meeting which will evolve a
what he witnessed was the normal Sunday service in the consensus at a meeting.’ (The Tribune, August 10, 2004,
Gurdwara. Upon receiving the answer in affirmative his next 20). The Tribune, lost no time and in its tradition of
question was, “How do you impart your culture and the opposing whatever is the unassailable right of the Sikhs and
message in your scriptures to your children”, whose absence the Punjab. It carried an editorial in its very next edition
he had noticed in the audience.” I ask you, the reader, the (August 11), to support the ex-prime minister. This double
same question. talk calculated to deprive the Punjab of a proper legal
decision according to the constitution is referred to as ‘this
Let us make arrangements now for the next year’s noble goal’ by it. Condemning “Punjab’s unilateral
conferences early. This time SSI-UK wants to be the starting decision”, and supporting Vajpayee’s warning to the nation,
point. This year we traveled from west to east. Why not it further warns of, “the dangerous consequences of letting
reverse the direction next year and travel from east to west. the river water dispute linger on.” What it strongly
Make your plans early. Participate in the conferences and recommends is “consensus – the best way to solve a
visit your friend and family scattered over this unique Global problem when people’s emotions are involved.” Pray! Why
village ‘dharti dharamsal’ Hardev Singh Shergill is a judicial decision by the Supreme Court in accordance
with the constitution, not the best way?
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

The present prime minister has been made to follow the have four basic ingredients. Firstly, it must be arrived at by
‘Raghukulreet’ of the Nehru-Gandhi dynasty. In his televised free consent of the contracting parties; secondly, it must
address to the nation on August 15, 2004, he said, “I urge you have been concluded by the parties competent to contract;
and all political leaders to take a nationalistic and holistic thirdly, it must be for a lawful and adequate consideration
view of the challenge of managing our water resources,” and and fourthly, it should not have been declared to be void.
that “we cannot allow the waters to divide us.” Manmohan
Singh significantly does not want a constitutional solution No chief minister of the Punjab has ever willingly
either. The Hindu supported the prime minister editorially on concluded any water agreement. All of them were cajoled to
the next day while utilising the opportunity to condemn the do so. Wishes of the Congress Party high command were
Punjab chief minister, who, according to it has, “created an imposed upon them. They were threatened to be divested of
unprecedented crisis.” office as it was the party high command which appointed
the chief minister of a state from the elected members of the
By now we are pretty sure that neither the Media nor the Legislative Assembly. Further, no chief minister of the
country’s leading politicians want the Supreme Court to Punjab was ever authorised by the Punjab Legislative
decide the water case judicially. This has been the attitude of Assembly to conclude any agreement concerning river
the previous prime ministers and others also. Clue to their water. None was therefore competent to enter into a contract
reticence lies in the very bad legal position of the case. The affecting the coming generations and the present one.
Punjab has been deprived of its water by a clear illegal Section 25 of the Contract Act provides that there has to be
approach and process from the beginning to the end. This is adequate compensation for something given in an
objectively demonstrable.The water problem has its source in agreement. One special feature of all the water ‘sharing’
India’s loudly proclaimed desire to retain the Punjab as its agreements is that these just take away Punjab’s water
colony in the orthodox colonial traditions of the ancient and (estimated value 36, 000 crores of rupees at 1981 prices)
the medieval world. It wants to be the first democratic power and gives the state nothing in return. They therefore violate
to hold a colony ‘democratically’. Its most potent instruments this section and are void ab initio. When and if the matter
are the frenzied public opinion and the Punjab comes up before the court it is duty bound by section 25
Reorganisation Act of 1966. As the matters stand at present, (Explanation 2) to give the finding whether the
the outcome of the case in the Supreme Court will squarely compensation was adequate. In this case there is a total
depend on whether sections 78, 79 and 80 of the Act are held absence of compensation and therefore again the water
to be in conformity with the constitution of India or not. sharing agreements are all void ab initio.
Nothing similar to these sections is found in any other similar
law in India and have had a devastating effect upon Punjab’s There is another reason also why these agreements are bad
case. These are particularly designed to loot Punjab’s river in law. Constitution of India provides a procedure for the
water and to retain the Punjab in the position of a sub-state. conclusion of agreements between the federating states. Any
These sections have been challenged half a dozen times and such agreement has to be under Article 299 and has to be
suits have remained pending in the highest courts including concluded in the name of the Governor which involves a
the Supreme Court of India for sufficient length of time, certain set procedure. It is established that none of these
without attracting adjudication. These sections violate the agreements has taken place according to the provisions of
riparian principle, which is an integral part of the Indian Article 299 and none is therefore valid. There is yet another
constitution. stark illegality about the Satluj-Yamuna Link canal (SYL)
which is again fatal to the entire process as has been carried
River water ‘sharing’ (euphemism for loot), since 1985 has out so far. The first step towards acquisition of land was
been based on the provisions of Longowal-Rajiv political taken by Parkash Singh Badal and is perhaps the only link
accord which were inserted into the Inter-state River Water in the chain of actions that was executed willingly by any
Disputes Act 1956. These again militate against the chief minister so far. On February 20, 1978, notification
constitution as it is a fact of geography that the Punjab Rivers number 113/5/SYL was issued in the name of the Governor
Ravi, Beas and Satluj are not inter-state rivers. It is plain for of the Punjab. It says “land is – required to be taken – for
even the blind to see that these provisions too were inserted public purpose – namely the construction of the Sutlej
to deprive the Punjab of its water belonging exclusively to it, Yamuna Link Canal – notification is made – under Section
to forge another chain for binding the Punjab head and foot. 4 of the Land Acquisition Act 1894.” The fallacy is that the
It was consciously done by the whole Parliament and the notification is by the Punjab Governor and the land is
executive, each member of which had sworn to ‘bear true required for the purpose of carrying the looted water to the
faith and allegiance to the constitution as by law established. detriment of the state and its farmers to another state. This is
The word ‘agreement’ as all the water instruments of by no means a “public purpose” for the Punjab by any
extortion, have been termed by the nation, has been defined stretch of imagination. There is much case law to define
by the relevant law (Section 10 of the Contract Act 1872) to what constitutes a public purpose and what does not. So it is
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

apparent that according to law no land can be acquired for Dalip Singh, the son of Sher-e-Punjab and heir to his throne,
digging the canal. In any country where rule of law prevails, was converted into Christianity on March 8, 1853. He was
this would have sufficed to strike down the whole project as only 15 years of age then. On April 19, 1854 he was exiled
unviable. These are the reasons why no enemy of the Punjab to England and we could only watch. We were impotent to
wants a judicial verdict on the Punjab river water case. do anything.

The international community has often lauded India as the With the downfall of Sikh influence two rival forces moved
‘world’s largest functioning democracy’ with a ‘written in. First Christianity and then Arya Smaj. They preyed upon
constitution sensitive judiciary, and elected parliament and greed, fear, ignorance and multitude of other human
the rule of law.’ This mantra has been particularly chanted weaknesses to wean Sikhs away from their Guru’s path.
when the smaller nations within India and the minorities have Dehdhari gurus grew like mushrooms. Bedis, Sodhis and
rightly alleged large scale human rights violations. It served Bhallas came out of the woodworks to claim their share of
as a fig leaf to pacify the world’s conscience even when the the plunder. What they could not get while the Gurus were
fact of extra-judicial killings of the Sikhs, Christians, alive, they laid claim to now. It was as if vultures had
Muslims and Dalits was thrust upon the world attention. An gathered around the corpse of Sikh Raj. Some were
objective appreciation clearly pointed to a state sponsored rewarded with Kingdom over pieces of former Sikh Raj,
genocide. It is like a life in pre-war Nazi Germany for the others were rewarded with jagirs (land) and still others with
smaller definable groups, but is even more carefully control over our historical Gurdwaras which we will later
camouflaged. have to wrest control of after considerable sacrifice. First
It has been contended that the Sikh massacre of the last two Christian Missionary Association came into existence on
decades in the Punjab was perpetrated to facilitate the loot of February 9, 1852 with its Head Quarters, of all places, in
water. The most highly placed in the land have already Amritsar. Misinformation about the message of Guru Nanak
started talking of ‘emotions running dangerously high.’ The and proselytization into Christianity began in earnest.
warning is plain and must be deciphered well if the Akhauti Sikhs, who had grown hair and beards to benefit
impending disaster is to be efficiently averted. Clearly as the from the Sikh Raj, shaved in droves and converted to
sun at noon, the message is; ‘either surrender water without a Christianity and Christ had 27000 followers in 375 villages
murmur or be prepared for another blood-bath.’ The within three years of the establishment of the first Christian
decimation can be averted by the Sikhs themselves becoming Society at Amritsar.
aware and by making the world aware of their situation. ‘If
one becomes alert sufficiently beforehand, one escapes the You can realize the magnitude of opportunists who had
punishment,’ says the great Guru Nanak in the Babarvani, become Sikhs for personal gain during Sikh Raj from drop
(aggon de je cheteeai ta kayat mile sajai). in the number of Sikhs at 10 million by some estimates at its
(Paper presented at SSI-WSCs Sept.-Oct. 2004) peak but plummeting to 3 million by some estimates and as
***** low as 1.85 million by others by 1881. Sikhs in position of
SINGH SABHA INTERNATIONAL authority not only did not oppose Christians and Arya
Hardev Singh Shergill Smajis but some of them, like Maharaja of Kapurthala,
When we think of Singh Sabha Lehr we think of Sardar invited the Christian Mission in Ludhiana to open a centre
Thakur Singh Sandhawalia, Kanwar Bikram S. Kapurthala, in his kingdom. “Prior to maharaja Kapurthala’s
Prof Gurmukh Singh, and Giani Dit Singh. There were others invitation to open a Christian Mission in his capital
but not more than a handful and those so few made such a there is no such example in the entire country of India
huge difference during times that were more hostile and more where a Maharaja encouraged this propagation of
dangerous than today and means of communication so Christianity.” Among the first casualties of his largesse
limited compared to today, it will be a shame if we could not was his own nephew, Kanwar Harnam Singh who converted
pick up the banner of Singh Sabha today. to Christianity. This had sent alarm bells ringing for the few
Gursikhs like Kanwar Bikram Singh Kapurthala, Sardar
Singh Sabha Lehr was an attempt to rediscover and propagate Thakur Singh Sandhawalia, Prof Gurmukh Singh and Giani
the true message of Guru Nanak’s gift to mankind – Sikh Dit Singh. Several other movements to revive Sikhi fell prey
Dharam - after cutting through the fog of Brahmanical to dehdari Gurudom. Among them Nirankari Lehr of
practices (ibpRn kI rIq) that had crept into this positive Pothohar by Dial Singh; and Namdhari Lehr by Ram Singh.
message since the demise of Banda Bahadur. It flourished But one movement that did accomplish concrete results was
brightly during the reign of the only pre-British Sikh Raj, that Sri Guru Singh Sabha Lehr that started at Amritsar but
of Maharaja Ranjit Singh. With the death of Maharaja Ranjit flourished at Lahore.
Singh on June 27, 1839 all hell broke loose. Intrigue, deceit
and murder made grand entrance into this Royal household. In 1873, in Amritsar, Christian Missionaries became bold
By the time dust settled and blood stopped flowing Maharaja enough to give Sikhs a very public rebuke. They announced
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 6
The Sikh Bulletin m`Gr-poh 536 November-December 2004

plans to publicly convert converted four Sikh students of 2. That utter disrespect was exhibited towards the pictures
Amritsar Mission School, Aya Singh, Atar Singh, Sadhu of 24 Avaters of the Hindu pantheon by him in one of
Singh and Santokh Singh to Christianity. With the effort of the Singh Sabha diwans in Lahore;
some Sikh leaders of the day these young men were saved for 3. That the Lahore Singh Sabha assimilated a Muslim into
their Panth. It were incidents such as this that eventually lead the Sikh sangat (congregation) after administering
to the formation of first ‘Sri Guru Singh Sabha on July 30, amrit (baptism) to him;
1873 at Amritsar under the leadership of S. Thakur Singh 4. That the amrit (baptism) was given to everyone from the
Sandhawalia, Kanwar Bikram Singh Kapurthala, Khem common bata (steel bowl;
Singh Bedi, Giani Gian Singh, Bhai Amar Singh and Bhai 5. That they did not bow before the Guru Granth Sahib
Dharam Singh. Its primary objective was to eradicate anti when there was no sewadar or Granthi in attendance.
Gurmat practices and establish practices true to the message Situation Today
of the Gurus. Statements of support and hukanamas poured in These same enemies of Sikhi are flourishing today and they
from historical Gurdwaras and Takhats. But the flame lasted have big help from this or that Jathedar. In January 1999
only about two years. when Jathedar Ranjit Singh chewed more than he could
swallow by threatening to excommunicate both Jathedar
This organization had a self-destruct fuse in the Manjit Singh and Publisher of Daily Ajit he sought the
incompatibility of its three main leaders: Kanwar Bikram support of Bedi Sant Smaj. He lost but so did the Panth.
Singh, Kapurthala a reformer; Khem Singh Bedi, an egotistic Nanakshahi calendar was sacrificed. This calendar had been
maniac and obstructionist dehdhari Guru; and S. Thakur developed after a work of five years and countless meetings.
Singh Sandhawalia, a revolutionary and politician. It had gone the route of all the committees of SGPC and was
finally approved by its General House in May 1998 for
Lahore Singh Sabha, 1879, was a step in the right direction implementation in 1999 the year of 300th anniversary of
Prof. Gurmukh Singh had early contact with Kanwar Bikram Khalsa. Sarbjot Singh Bedi played the spoiler just like his
Singh Kapurthala because of his father’s service in the predecessors during the period of first Singh Sabha and got
household of the Kanwar. He had attended meetings of the his pound of flesh but Ranjit Singh got the boot he richly
Amritsar Singh Sabha with the Kanwar and was pained to see deserved. His successor, Jathedar Puran Singh, crossed all
its activities cease. He obtained full support of the Kanwar boundaries of decency by declaring Gurus as descendents of
to accomplish his goal of: Luv and Kush, two mythical sons of Ram. He became the
1. Creation of Punjabi Literature. kathhputli (puppet) of Chief Minister Badal’s Sant Samaj
2. Spread of religion and education among Sikhs personified by Swami Kashmira Singh, President ‘Gurbani
3. Direct Sikhs away from manmat and towards the true Gurmat Sidhant Parcharak Sant Samaj’ and Mahant Mangal
message of Sikhi. Singh.
4. Lay the foundation of Sikhi Parchar without opposing the Kirtan
British government of the day and earning its hosility. We have many kirtanias but very few kathakars who can
In order to accomplish his goals Prof Gurmukh Singh first explain Gurbani. We have been brain washed into believing
revived the Singh Sabha Amritsar by bringing together two that in ‘kalyug may kirtan pardhana.’ Yet Gurbani does not
of the three original leaders, S. Thakur Singh Sandhawalia believe in these Hindu yugas. Our Gurus tell us that we
and his mentor Kanwar Bikram Singh Kapurthala. Then in create our own yugas by living the life we choose to live,
1879 to meet the needs of Sikhs in Lahore opened a new just as we create our own hell or heaven on this earth in this
chapter there with the help of Harsa Singh, one time Granthi life. These kirtanias, some of whom are a pleasure to listen
at Sri Darbar Sahib Taran Taran and later Associate Professor to, have played a role in keeping us ignorant. Most people
of Punjabi at Punjab University Oriental College. By and do not understand the meaning of Gurbani but it seems that
large these goals were met to guide the Panth in blunting the most kirtanias consider it a taboo to explain the meaning of
impact of Arya Samaj and Christianity. Unfortunately even the shabad they are reciting. One sect even goes so far as to
at that time certain selfish individuals and organizations tried preach ‘Akhand Kirtan’ as a virtue to go with ‘Akhand
to interfere with the work of the Singh Sabha Lehr by Path’. Our famous kathakars ‘protect’ us from the true
excommunicating its foremost champion, Prof. Gurmukh message of Guru Nanak, showering us instead with tall tales
Singh. from Mahabarat, Ramayan and Bhagat Prahlad. Who has
brought us to this state of affairs? We all know the answer.
Following charges were framed against Prof. Gurmukh Now
Singh: The year is 2004. Place is Sikh Diaspora. 131 years have
1. That Prof. Gurmukh Sikh showed disrespect towards elapsed since the inception of the first Singh Sabha Lehr in
Guru-Ansh (descendents of the Gurus) – Bedis, Bhallas, Amritsar. Punjab is free from the Christian colonizer but not
Bawas and Sodhis; from the Arya Smaj which is a much stronger foe now in the
shape of RSS and BJP. To make matters worse it has co-
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 7
The Sikh Bulletin m`Gr-poh 536 November-December 2004

opted Sikh politicians, religious leaders and Sikh Sewa Dals in your communities and support this movement
intelligentsia. Jathedars and other Sikh leadership do not with Tan, Man and Dhan.
endorse our effort. They view us as a challenge and a threat (Paper presented at SSI-WSCs Sept.-Oct. 2004)
which very well what it is. We have to learn from earlier Sri *****
Guru Singh Sabha mistakes. We cannot afford to have Khem SINGH SABHA INTERNATIONAL
Singh Bedis among us. Bedis were a millstone around our CONFERENCES
neck in the 19th Century. They still are in the 21st Century. Resolutions 2004, India
Our religious and political leaders are morally corrupt and isMG sBw ieMtrnYSnl dy mqy
spiritually bankrupt. dUsrw ivSv is`K sMmyln 16-17 AkqUbr 2004)
bwbw m`Kx Swh lubwxw Bvn, sYktr 30 ey, cMfIgVH
At the congregational level in the committee run Gurdwaras, mqw nM. 1:
as opposed to the Deras, the following example illustrates the Awpxy-Awp ƒ is`K jwxn vwly hr ivAkqI leI ieh inscw
need for resurrecting Singh Sabha. lwzmI hY ik gurU gRMQ swihb swfy j`ugo-ju`g At`l Aqy ie`ko-
ie`k gurg`dI pRwpq Sbd-grU hn[ dsvyN nwnk dw eys ƒ ieauN
We are all painfully aware of the attack on America and what
happened on Sept 11, 2001 in New York and Washington jwxn sbMDI hukm is`K AkIdy dw Atu`t AMg hY Aqy dsy gurU
D.C. and racially motivated attacks on Sikhs, mistaken to be swihbwn dIAW is`iKAwvW dw q`qswr hY[ is`KI dy duSmx Aqy
Arabs or Muslims, that followed. One such incident took is`K pMQ dI qbwhI locx vwilAW ny hmySw swfy sdIvI Sbd-
place at one of the seven Gurdwaras in greater Sacramento, gurU dy ruqby Aqy mh`qv ƒ FwA lwauxI cwhI hY[
California. A lone man took upon himself to force the
lowering of the Nishan Sahib. When police came he ran and Ajoky dOr iv`c gurU gRMQ swihb dy ivru`D Aqy dyhDwrI gurU dy
jumped into the small tank of water at the entrance. The h`k iv`c muihMm dI SurUAwq ribMdrnwQ tYgor ny kIqI sI,
following is what the young Vice President of the Gurdwara ijhVw pihlW-pihl ie`k kONgrsI isAwsqdwn sI qy mgroN
said to the local newspaper:
kONgrs dw nIqIvyqw Aqy swmrwjvwd dw pRsMsk hoieAw[is`KW
“Now we have to go to India. From there, we will have to iv`coN KMfy-bwty dI pwhul Ckx vwilAW dy iKlwP ijhVI soc
bring holy water. This water will be drained out. The holy ip`CoN jw ky ivAwpk muihMm dy rUp iv`c swhmxy AweI, Es dw
water is the symbol of almighty God. It signifies that we have mu`F bMnHx vwlw vI tYgor hI sI[ aus dI Dwrnw, ijhVI ik
full faith in almighty God. The water is the real life-giver.” pihloN ieMfIAn nYSnl kONgrs dI ivcwrDwrw dw bIj bxI Aqy
Do we blame the readers of that newspaper if they think of us mgroN au~proQlI bxIAW kONgrs srkwrW dI Tos nIqI dw rUp
as water worshippers? Dwr geI, sI ik suqMqr Bwrq iv`c sQwpq krnXog gOrvmeI
is`K smwjk mwfl ƒ sPw-ey-hsqI qoN imtwieAw jwvy[ eysy
Where did he learn that? From the very honorable and highly mMqv ƒ iDAwn ’c r`KidAW hI mohndws krmcMd gWDI ny
respected elder of the community, former Granthi and at that
AwpxIAW rozwnw “pRwrQnw sBwvW” iv`c is`KW ƒ bdnwm krn
time President of the Gurdwara. In time for the completion
of the new building he had gone on pilgrimage to India and Aqy iehnW ƒ zrwiem pySw ihMsk lokW vjoN pRcwrn dI
brought back bottles of water from the Sikh Banarases. Now zihrIlI muihMm AwrMBI[ ieh qIKx hmlw kyvl Es dI mOq ny
that a non-Sikh waded into this water, it had to be replaced hI T`ilHAw[ swrI aumr auh gurU gRMQ swihb, gurU goibMd isMG,
and seeded with holy water from Sikh Banarases from India. AMimRq jW pwhul dy is`K sMklp Aqy Kwlsw rihq dy ivru`D
zihr augldw irhw[audoN qoN ieh zihr ihMdusqwn dIAW
Need for an organization that will pick up where 19th century qkrIbn swrIAW rwjsI pwrtIAW dI ivcwrDwrw, izAwdwqr
Singh Sabha Lehr left off is there and for this we need to isAwsqdwnW dw AkIdw bx igAw hY Aqy ihMdusqwnI &Oj dy
bring together various Sikh Societies, for one purpose, to srkwrI dsqwvyz q`k iv`c eys dw zwhrw rUp pRgt hoieAw hY[
propagate the true message of Guru Nanak. Singh Sabha
International should become an umbrella organization to
unify various Sikh groups with one purpose of reviving and eys dy nqIjy vjoN, ie`k jW dUjy FMg nwl, buinAwdI is`K AkIdy
reforming Sikhism. dw ivroD krn vwly Aqy ies dy ivru`D pRcwr krn vwly Aqy
pwhul-pRwpqI pRqI inrauqSwhq krn vwly swirAW ƒ ihMdusqwn
Over a two-week period in Dec. 2000 and again in July 2001, ’c srkwr bxwaux vwlI hr pwrtI ny smrQn id`qw hY[ eys
several concerned Sikhs from various parts of USA had dw ie`k Tos pRgtwvw v`K-v`K srkwrW v`loN AnYiqk Aqy
gotten together at the Roseville Sikh Center. Their AnYiqkqw iv`c gl-gl q`k Dsy mnu`KW ƒ ‘dyhDwrI gurUAW,sMqW
deliberations have lead to the constitution of the Singh Sabha Aqy bwibAW’ vjoN sQwpq hox leI v`fy p`Dr ’qy id`qw jw irhw
International. You are requested to give us the benefit of your smrQn hY[ dUsrw rUp pwhul Ckx vwilAW Aqy pwhul dy
advice and also a commitment to support Singh Sabha
sMklp Aqy Kwlsw rihq dy i^lw& iv`FI geI ivAwpk Ax-
International movement by opening SSI chapters and Sikh
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 8
The Sikh Bulletin m`Gr-poh 536 November-December 2004

AYlwnI jMg hY[ qIsry rUp ’c, is`KW ƒ ihMdU vlgx iv`c AByd rwStr sMG dI dyK-ryK hyT mYNbr dySW duAwrw svY-ie`CwpUrvk
krn dy audyS qihq AKOqI dsm gRMQ ƒ gurU gRMQ swihb dy bdl pRvwx kIqy gey smJOiqAW dw vI aulMGx hY[
vjoN auBwrnw hY[ eys jMg ƒ sbMDq SkqIAW ivdySW q`k lY sMmyln ihµd srkwr vloN suprIm kort qoN rwie lYx leI
geIAW hn Aqy swfy kuJ bhuq hI lckIly, fwvWfol Aqy ADUry nukqy pyS krn qy nwrwzgI pRgt krdw hY[ srkwr ƒ
isrguMm BrwvW Aqy kuJ S`kI hwrI-swrI ivAkqIAW ƒ aunHW pµjwb punrgTn AYkt dI 78, 79 qy 80 Dwrw sbµDI Aqy
is`KI-ivroDI hmly dy mohrI bxw ilAw hY[ AµqrrwjI dirAw jl ivvwd AYkt iv`c 1986 c soD dy kwƒnI
ruqby sbµDI vI suprIm kort qoN rwie mµgxI cwhIdI hY[
eys hkIkq dI pCwx krn dI iF`l hI ie`ko-ie`k kwrx hY ik pMjwb dy dirAweI pwxI pRqI 1947 qoN mgrly
swfy ‘Drm pRcwr’ dy XqnW ƒ au~kw koeI PL nhIN l`g irhw[ ihMdusqwn dy muhqbr rwj-nyqwvW dy rv`eIey ƒ ivSlySxwqmk
ij`Qy AMimRqDwrI is`KW leI zrUrI hY ik mnu`KI nzrIey qoN GoiKAW Aqy pwxI dy mu`dy sbMDI inAWpwilkw A`gy
kmzorIAW pRqI nrmI Dwrn krn Aqy swry ‘sihjDwrI’ BrwvW pyS hoey v`K-v`K kysW ƒ inptwauNidAW inAWpwilkw v`loN zwhr
ƒ pUrI qrHW Xog mwn-snmwn dyx Aqy aunHW ƒ Awpxy Drm pRqI kIqI Bwvnw ƒ jwcx auprMq ieh iek`T ie`km`q hY ik pMjwb ƒ
brwbr icMqwqur smJx au~Qy ZYr-AMimRqDwrIAW leI vI lwzmI ryigsqwn iv`c bdlx Aqy eyQoN dI ikrswnI Aqy AwrQkqw ƒ
hY ik auh ^wlsw srUp Aqy rihq pRqI SrDw r`Kx ijs ƒ ik qbwh-E-brbwd krn dI spSt swizS dI inSwndyhI iehnW
gurU swihbwn ny mnu`K dy rUhwnI ivkws dy AwdrS vjoN sQwpq dI krnI iv`coN huMdI hY[
kIqw hY[ ieh svY-is`D s`cweI, ik dsvyN pwqSwh dw ^wlsw gurU eys dw is`tw sMswr dy ie`ko-ie`k sUby, ij`Qy ik is`KW
gRMQ dw AwdrSk mnu`K hY Aqy dsy gurU swihbwn dIAW kol QoVHI-bhuq pRSwskI suqMqrqw hY, iv`coN is`KW ƒ jVHoN auKwVn
is`iKAwvW dw swKSwq rUp hY, pMQ iv`c Swml swrIAW iekweIAW iv`c inklygw[ nqIjy vjoN Es Swnwm`qI kOm dy ieiqhws ƒ
drimAwn ivSv p`Dr ’qy idRVH hoxI cwhIdI hY[ ieh Awm ^qm kr id`qw jwvygw ijs ny smu`cI mnu`Kqw dy Bly ihq
srbsMmqI pihlIAW sdIAw iv`c kwiem rhI hY Aqy vrqmwn lwimswl praupkwrI Xogdwn pwieAw hY Aqy ijs kol mnu`Kqw
iv`c vI Av`S punr-surjIq hoxI cwhIdI hY[ dI nYiqk Aqy rUhwnI Arogqw leI Ajyhw Xogdwn jwrI r`Kx
dI smr`Qw hY[
Awpxy-Awp ƒ is`K jwxn vwly swirAW dw eys Bwvnw pRqI AsIN Awpxy gurU swihbwnW dI DrqI dI mukMml qbwhI
smrpq hoxw lwzmI hY Aqy hr qrHW dy Pokt, vihm-Brm Aqy Aqy aunHW dy praupkwrI aupdySW ƒ Alop huMdw AwpxI A`KIN
krm-kWf ƒ iqAwg ky swfy vwihd gurU gRMQ swihb iv`c nhIN dyK skdy[ swfy v`fikAW dI DrqI au~qy ie`k iBAwnk
suBwiemwn bwkmwl rUhwnI s`c ƒ pRcwrn, pRswrn Aqy pRPu`lq mnu`KI duKWq mMfrwauNudw nzr Aw irhw hY[ pMjwb dy hry-Bry
krn dy hMBly iv`c ju`txw inhwieq zrUrI hY[ is`KI dI hoNd ƒ KyqW ƒ ryqly it`ibAW iv`c bdldy dyKx dw iKAwl mwqr hI
sdIvI kwiem r`Kx leI zrUrI jwx ky swƒ swirAW ƒ eys swfy leI idl-dihlwaU hY[ ies leI AsIN ieh inscw krdy
buinAwdI Xqn iv`c ie`kmu`T hoxw cwhIdw hY[ hW ik:
eys SlwGwXog mMqv dI pUrqI leI swƒ gurU gRMQ swihb dy hr sbMDq ivAkqI ƒ pMjwb dy dirAweI pwxI dI
aupdySW ƒ sMswr dI hr ie`k bolI iv`c, sB vMngIAW dy lokW lu`t Aqy ies dy PlsrUp isr ’qy mMfrw rhy ^qry pRqI jwgrUk
q`k ApVdw krn leI sMsQwvW dw inrmwx krnw cwhIdw hY[ krWgy; Aqy
swƒ pUry joS nwl Awpxy smwj, ijs iv`c lckIly, fwvWfol 1. Awpxy swDnW iv`c rihMidAW hoxI dI AgwaUN rokQwm
sihjDwrI Aqy prp`k rihqvwn Swml hn, dI iek-mu`Tqw leI hr qrHW dI kwƒnI cwrwjoeI krWgy; Aqy
bhwl krnI cwhIdI hY[swirAW ƒ gurU swihb dy hukmW Anuswr 2. pMjwb dy dirAwvW dw sdw vihMdy rihxw XkInI
mnu`Kqw dI syvw dy XqnW iv`c sihXog krnw cwhIdw hY[ swfw bxwaux leI hr hIlw ApnwvWgy qW ju swfy pUrvjW
ie`ko-ie`k inSwnw s`cy pwqSwh dy mhwn AwdrSW Aqy prMprwvW dy vMSj, ijhVy iehnW dy kMiFAW ’qy v`sdy hn, EdoN
ƒ hr jigAwsU q`k phuMcwaux dw hoxw cwhIdw hY qW ju ieh qweIN v`sdy-rsdy rihx jdoN qweIN DrqI kwiem hY[
sMswr hkIkq iv`c ^uSIAw-KyiVAW BrpUr bgIcw bx sky[ mqw nM. 3:
sBu qnu mnu hirAw hoieAw mnu iKiVAw hirAw bwgu ] (is`K rihq mrXwdw)
AigAwnu AMDyrw imit gieAw gur cwnxu igAwnu crwgu ] (gurU gRMQ, 849) sMmyln smUh is`K sMgqW ƒ s`dw dyNdw hY ik ds gurU
mqw nM. 2: swihbwn dI is`KI dI pwk pihcwx ƒ sdjIvI bxwaux leI gurU
pMjwb dy dirAweI pwxIAW nwl sbMDq v`K-v`K kwƒnI gRMQ swihb dy aupdySW dy AnukUl Aqy pMQ-pRvwxq is`K rihq
ivvsQwvW ƒ GoKx auprMq AsIN jwxdy hW ik ieh suDw lwkwƒnI mrXwdw Anuswr AwpxI jIvn-jwc ƒ Fwlx[
Aqy ihMdusqwn dy ilKqI sMivDwn dI Gor aulMGxw hY, ijs qihq sMmyln mrXwdw iv`c SRomxI gurduAwrw pRbMDk kmytI
rwvI, ibAws Aqy sqluj dw pwxI sUby qoN bwhr rwjsQwn, v`loN rihq mrXwdw dy pRvwxq mUl srUp iv`c gurU Kwlsw pMQ
hirAwxw Aqy id`lI dy guAWFI rwjW ƒ iljwieAw jw irhw hY[ dI pRvwngI qoN ibnw kIqIAW geIAW gurmiq-ivroDI qbdIlIAW
ieh sMswr dy pRmu`K sMGW dy sMivDwnW, rweIpyrIAn isDWqW, dw gMBIr noits lYNdw hY qy mMg krdw hY ik ies mwmly dI
hylisMkI kwƒn, ieMglYNf (XU.ky) dy kOmn kwƒn Aqy sMXukq GoK-pVqwl leI qurMq gurU Kwlsw pMQ dI ie`k ivSv p`DrI
sQweI numwieMdw rhu-rIq kmytI bxw ky ienHW ƒ gurbwxI dI
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 9
The Sikh Bulletin m`Gr-poh 536 November-December 2004

ksv`tI ’qy priKAw jwvy Aqy ienHW bwry do tu`k inrxw kIqw jwvy keI hor p`KW qoN vyiKAW pMjwb ƒ ihMdosqwn dI bsqI
Aqy gurduAwirAW iv`c huMdI kQw Aqy gurbwxI ivAwiKAw ƒ bxwaux dw Aml 1947 qoN lgwqwr jwrI hY[
qurMq gurmiq dy AMkuS hyT ilAWdw jwvy[ A`j dw ieh iek`T pMjwbIAW ƒ s`dw idMdw hY ik eys
A`j dw iek`T auhnW sMprdwvW, fyry jW j`QybMdIAW nvyN bsqIvwd ƒ AwpxI pUrI ihMmq jutw ky r`d kr dyx Aqy
Awid, ijhVIAW pMQ pRvwxq rihq mrXwdw dw pwlx krn dI kyNdrI srkwr ƒ AwpxIAW Gwqk nIqIAW ƒ iqAwgx leI
bjwey Awpo-AwpxIAW mrXwdwvW pRcwr ky gurU Kwlsw pMQ dI mjbUr kr dyx[ieh iek`T pµjwb AsµblI ƒ bynqI krdw hY ik
hoNd-hsqI ƒ hV`pxw locdIAW is`KI–ivroDI qwkqW dI ie`Cw- dirAweI pwxIAW sbµDI idKweI dlyrI vWg hI ies msly sbµDI
pUrqI kr rhIAW hn, dIAW mnmqI rihq mrXwdwvW ƒ r`d vI ihmwcl pRdyS, auqrWcl Aqy rwjsQwn AsµblIAW dI qrz
krdw hY Aqy is`K sMgqW ƒ ApIl krdw hY ik jykr AjyhIAW ’qy prvwsIAW dy zmIn-jwiedwd KrIdx au~qy rok lwaux sbµDI
sMprdwvW, fyry Awid qurMq pMQ pRvwxq rihq mrXwdw dI pwlxw qurµq kwƒn pws kry[
krnI nhIN AwrMBdIAW qW is`K sMgqW ienHW ƒ pMQk sMsQwvW mqw nM. 6:
vjoN mwnqw nw dyx[ ipCly idnIN SRomxI gurduAwrw pRbMDk kmytI dI pRDwn
iek`T mihsUs krdw hY ik kuJ AKOqI sµq-bwby Aqy ny AKOqI ‘jQydwrW’ ƒ hukm swdr kIqw hY ik auh do swlW
fyrydwr dsvµD dy nW ’qy swDwrn is`K sµgqW dw AwrQk SoSx iv`c kyvl ie`k vwrI AgwaUN mnzUrI lY ky ivdyS dOry au~qy jw
kr rhy hn Aqy iek`qr kIqy srmwey ƒ AwpxI in`jI prvirS, skxgy[ ieh hukm qW jwiez hI hY ikauuNik ieh AKOqI jQydwr
fyrwvwd PYlwaux Aqy kwr-syvw dI AwV hyT is`K ivrwsq dw SRomxI gurduAwrw pRbMDk kmytI dy qnKwh dwr mulwzm hn Aqy
Kurw-Koj imtwaux leI vrq rhy hn[ iek`T kOm ƒ ApIl ieh ivdyS jw ky Amn-cYn nwl vsdy is`KW iv`c Pu`t pwaux dw
krdw hY ik gurU-hukmW Anuswr kyvl “grIb dw mMUh gurU dI kukrm kr rhy hn Aqy kyvl in`jI AwrQk lwB ihq AprwDI
golk” jwxn Aqy Awpxy dsvµD ƒ “AklI kIcY dwn” dy ibrqI vwly swDW ƒ ‘sMq bwibAW’ vjoN mwnqw dy ky is`K
mhWvwk Anuswr Awpxy grIb gurBweIAW dI BlweI leI smwjk jIvn iv`c v`fI ASWqI PYlw rhy hn[ A`j dw iek`T
vrqx[ iehnW ƒ p`uCdw hY ik kI ieh pRDwn dy hukm swdr hox qoN
A`j dw ieh iek`T, 12 AkqUbr 1936 ƒ SRomxI kmytI bwAd vI Awpxy-Awp ƒ srvau~c mMndy rihxgy? pMQ dw ieh
dy mqw nµbr 149 rwhIN mUl rUp iv`c pRvwn kIqI rihq mrXwdw iek`T AKOqI jQydwrW ƒ bynqI krdw hY ik ieh guMmrwhkuMn
Anuswr Aqy rwgmwlw dy ikRqqv sbµDI hux q`k hoeI Koj dy Aqy pMQ leI byh`d mwrU mwnisk BRWqI, srvau~cqw dy sMklp,
is`itAW dI rOSnI iv`c, ies g`l ’qy ie`k-m`q hY ik rwgmwlw iv`coN v`fw hMBlw mwr ky inkl jwx Aqy AwpxI shI pd-pdvI
bwxI nhIN Aqy jwgrUk is`KW ƒ ApIl krdw hY ik auh gurU gRµQ ƒ pRvwn kr ky Awpxy gurBweIAW dy kilAwx leI XqnSIl
swihb dy pwT dw Bog muµdwvxI au~qy hI pwaux[ hox[
mqw nM. 4: ieh iek`T ie`k-m`q hY ik pMjwbI pwrtI AkwlI dl
pMQ dw ieh numwieMdw iek`T mihsUs krdw hY ik dy vwhd nyqw ny rihq mirXwdw Anuswr kurihqIAW ƒ SRomxI
nwpwk isAwsqdwn-pujwrI g`TjoV ny is`KW ƒ pµQ iv`coN Cykx dw gurduAwrw pRbMDk kmytI dy v`fy Ahudydwr Qwp ky pMQ nwl v`fw
gurmiq-ivroDI vrqwrw pwvn Akwl q^q dy inrml BY ƒ ^qm DRoh kIqw hY Aqy is`K kOm dy pqn dw rwh KoilHAw hY[ eys ƒ
kr ky Awpxw Awqµk PYlwaux vwsqy jwrI r`iKAw hoieAw hY Aqy T`lH pwaux leI swry guris`KW v`loN iek`Ty ho ky hMBlw mwrn ƒ
iesy qihq hI srdwr joigMdr isMG (spoksmYn) ƒ sRI Akwl ieh iek`T is`K-ihqYSI krm jwxdw hY[
qKq swihb dy syvwdwr v`loN pMQ iv`coN CyikAw igAw hY jo ik mqw nM. 7:
mukMml qOr ’qy AxAiDkwrq Aqy byh`d mMdBwgw hY[ gurU Kwlsw sµmyln pµjwb Aqy is`K kOm dy h`kW leI ipCly FweI
pMQ dI mrjI qoN ibnw ie`k inrol isAwsI AwdmI v`loN Qwpy gey dhwky c`ly Drm-Xu`D dOrwn suDw D`kySwhI nwl keI swlW qoN JUTy
ivAkqI ƒ koeI AiDkwr nhIN ik auh Awpxy gurBweI ƒ pMQ kysW qihq jylHW iv`c f`ky hoey is`K nOjvwnW ƒ ibnW Srq
iv`coN Cyk sky[ irhwA krn dI purzor mµg krdw hY[
mqw nM. 5: mqw nM. 8:
pMjwb iv`c v`fI p`Dr au~qy bwhrly pRdySW qoN mzdUr sµmyln bwhrly pµj mulkW ’c hoey ivSv is`K sµmylnW dOrwn
ilAw ky Aqy aunHW ƒ pMjwb dy SihrI bxw ky G`tigxqI vwly sUby pws kIqy gey miqAW dI mukMml qor ’qy pRoVHqw krdw hY[
dy mUl vsnIkW ƒ hor vI sUKm G`tigxqI iv`c qbdIl krn dI *
kyNdr dI kUt-nIqI iv`coN Esy bsqIvwd dw pRBwv spSt idKweI <siqgur pRswid
idMdw hY ijs ADIn swmrwjI mulkW ny AmrIkw, knyfw, kubuiD imtY gur sbdu bIcwir !!

AOstRylIAw Aqy hor mulkW iv`c AwpxIAW bsqIAW kwiem SINGH SABHA INTERNATIONAL ( U. K . )
kIqIAW sn[ Ajy k`lH-prsoN hI cIn ny eyho Aml iq`bq iv`c Tel. No. 07939922484
hoNd iv`c ilAWdw hY[ pMjwb dy Awly-duAwly dy pRdySW (rwjsQwn, President : Avtar Singh, General Secretary: Sewa Singh,
Treasure: Maninderpal Singh
auqrWcl, ihmwcl, jMmU-kSmIr) iv`c pMjwbI nw zmIn ^rId
A~j 10 AkqUbr 2004 idn AYqvwr nMU isMG sBw ieMtrnYSnl ( XU ky )
skdw hY, nw jw ky v`s skdw hY[
v~Lo Cranford Community College,High Street, Cranford,
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 10
The Sikh Bulletin m`Gr-poh 536 November-December 2004

Middlesex, TW5 9PD ivKy krvweI geI ivSv is~K kwnPrMs 8. AMq ivc AsIN v~K v~K dySW ivc hoeIAW ivSv is~K kwnPrMsW
ivc hyT ilKy mqy vIcwr vtWdry aupRMq pRvwn kIqy gey[ Aqy 26 AkqUbr 2003 ivc cMfIgV ivKy hoeI kwnPrMs ivc
1) SoRmxI gurdvwrw pRbMDk kmytI AMimRqsr, id~LI gurdvwrw pws hoey miqAW dw BrpUr smr~Qn krdy hW[
pRbMDk kmytI, borf hzUr swihb Aqy ptnw swihb qoN ielwvw jwrI krqw, Sewa Singh, General Secretary, Singh Sabha International
sMswr Br dy gurdvwirAW dIAW pRbMDk kmytIAW nMU ApIl kIqI (U.K.), sewasinghsidhu@aol.com
jWdI hY ik pMQ pRvwinq is~K rihq mirAwdw lwgU krky pMQ nMU *
iek lVI ivc pro ky duibDw ^qm krn dw auprwlw krn[ OCTOBER 2, 2004
2) bIbI jgIr kOr pRDwn SRomxI gurdvwrw pRbMDk kmytI dy aus HELD AT PHILADELPHIA SIKH SOCIETY
&Ysly dI SlwGw krdy hW ijs ivc aunW ny jQydwrW, rwgIAW Aqy UNITED STATES OF AMERICA
pRcwrkW qy Gt qoN G~t ipClI PyrI qoN do swl bwd ivdySW ivc The Following resolutions were presented and
jwx dI pwbMdI lweI hY[ AsIN mihsUs krdy hW ik A~j is~KI adopted unanimously:
pRcwr dI loV ivSyS krky pMjwb dy ipMfW Aqy Bwrq dy hor pRWqW A. Sovereignty of the office of the Akal Takhat Jathedar
B. Stop the un-Sikh like practices that are making in-roads
ivc vsdy lokW nMU hY[smyN dI mMg hY ik ieh jQydwr, pRcwrk into Gurdwaras and Sikh institutions such as:
Aqy rwgI auQy Byjy jwx[ 1. Simultaneous performing of the multiple Akhand
3. is~K sMgq nMU bynqI kIqI jWdI hY ik AKOqI Dwrimk AwgUAW Aqy Paths in the Gurdwaras.
bIbIAW dw SoSx krn vwly pKMfI bwibAW nwloN nwqw qoVn[ 2 Ready made Akand paths and Sadharan Paths.
ies dy nwl hI SoRmxI gurdvwrw pRbMDk kmytI Aqy hor sbMDq 3. Accord Damask Granth the same status as that of
Shri Guru Granth Sahib and performing Akhand
sMsQWvW nMU vI bynqI kIqI jWdI hY ik Aijhy ivAkqIAW ivruD Path of Dasam Granth at Takhat Patna Sahib, and
kwnMUnI Aqy hor Fu~kvI kwrvweI krn[ivSv Br dy gurdvwirAW Takhat Hazur Sahib.
nMU vI Aijhw krn dI ApIL kIqI jWdI hY[ 4. Disallowing women to perform kirtan at Darbar
4. aunHW pMjwbI AKbwrW Aqy mwiDAm dy hor swDnW ( ryifE) nMU Sahib.
5. Justice for victims of Amritsar and New Delhi
bynqI kIqI jWdI hY ik pYsy kmwEx dI Kwqr jwdU tUxy vwly pIrW
Ghalughara in 1884.
Aqy swDW dy ieSiqhwr dy ky is~K pirvwrW nMU aunHW dy jwl ivc C. Sikh Sovereignty.
nw Pswx[ies dy nwl hI ijhVy ryifE Aqy AKbwr Aijhy T~gW Sikhs’ right to wear turban, especially in France.
qoN b~c ky rihx LeI cyqwvnI idMdy hn aunHW dw AsIN swry DMnvwd Punjab River Waters.
krdy hW Aqy is~K pirvwrW nMU ApIl krdy hW ik Aijhy swDnW *
5. is~K smwj ivc jwq pwq, dhyz,piqqpuxy Aqy niSAW dy syvn Resolutions adopted at SSI-WSC, Brampton Ontario, Canada on
vrgIAW smwijk kurIqIAW ny Gr kr ilAw hY jy jQybMd ho ky Sept. 25, 2004, At Dixie Road Gurudwara, Mississauga, Ontario
ienHW ivruD pRcwr nw kIqw igAw qW ies dy bhuq gMBIr is~ty I pwKMfI swDW, sMqW Aqy AKOqI bRhm igAwnIAW qoN bcx
inklxgy Aqy AwEx vwlIAW nslW swnMU kdy muAwP nhIN dI loV[
ipCly simAW ivc SRo. gu. pR. kmytI dy s`qwhIx, eysdI Drm
krngIAW[ies leI ienHW kurIqIAW,vihmW,BrmW ivru~D jUJx
pRcwr kmytI dy pRwxhIx ho jwx kwrx Aqy is`K isAwsq dy
leI swrw is~K pMQ lwmbMd hovy[
mukMml qOr au~qy bhuigxqI dI ADIngI svIkwr krn kwrn
6. is~K pMQ dy mhwn ivdvwn Aqy SRI Akwl q^q swihb dy swbkw
is``K Drm pRcwr byh`d m`Dm pY igAw hY[ QW QW qy swD, sMq
mu~K syvwdwr poRPYsr drSn isMG jI ny igAwnI joigMdr isMG bwby, mhMq, muKI KuMbW vWgU au~g pey hn[ gurbwxI dI durvrqoN
vydWqI dI hwzrI ivc k~cI bwxI Aqy gurimq dI g~Lq nwl Awpxw pRBwv sQwpq krky ieh Awpxy Awp nUM ‘ bRhm
ivAwiKAw krn vwly bwibAW bwry gurbwxI dI roSnI ivc igAwnI, phuMcy hoey, irDIAW is`DIAW’ vwly pRis`D krdy hn[
inD~Vk ho ky knYfw ivKy ijhVy vIcwr pRgt kIqy hn aus leI gurU swihbwn dy pivqr hukm, ‘ Gwil Kwie ikCu hQhu dyie]
AsIN pRoPysr swihb dy bhuq DMnvwdI hW Aqy aunW v~loN pRgtwey nwnk rwhu pCwxih syie]’ Anuswr ‘rotIAw kwrix pUrih
vIcwrW dI puStI krdy hW [ qwil]’ dy DwrnI ieh mnu`K h`f BMnvIN imhnq krn vwly
7. “iekw bwxI ieku guru ieko sbdu vIcwir” dy isDWq nMU lY ky isMG ikrqI is`KW dI dsW nhuMAW dI kmweI nUM hV`px Aqy AYSo
sBw ieMtrnYSnl nW dI sMsQw sMswr dy v~K v~K dySW ivc ieSrq leI vrqdy hn[ igRhsQIAW dy GrW ivc Kill pw ky
sQwipq ho cu~kI hY jo ik inrol gurimq dy pRcwr Aqy is~K ieh lok ieKlwk qoN igrIAW hrkqW krdy Aqy hrwm dI
kmweI Kwdy hn[
rihq mirAwdw nMU lwgU krvwx leI q~qpr hY [ ies leI Awp
A`j dw ieh iejlws pyhovy vwly swD dw prdw PwS krn vwly
jI dy sihXog dI bhuq loV hY[
AKbwr ‘sWJ svyrw’ ( sqMbr 9, 2004 ), EntYrIE Kwlsw

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The Sikh Bulletin m`Gr-poh 536 November-December 2004

drbwr Aqy hor swrIAW Dwrimk j`QybMdIAW dI SlwGw krdw hY the religious, political and social sphere of Sikhi. Hence, it
ijnHW ny ies AKbwr nUM smrQn id`qw hY Aqy Boly Bwly lokW nUM is imperative that central body capable of giving guidance to
kptI swDW, ‘bnwrs dy T`gW’ qoN bcx leI ApIl krdw hY[ the Sikhs worldwide be organized and sustained at public
A`j dw ieh iejlws is`K sMgqW nUM bynqI krdw hY ik swD bwxy expense. Therefore, this assembly resolves to designate
Singh Sabha International as the core organization to
ivc ivcrdy swry T~gW qoN bcx Aqy iksy bhwny vI ienHW nUM mUMh
provide vital guidance and to support it.
nw lwaux[klXug ivc jugo jug At`l sRI gurU gRMQ swihb,
pwrjwq ibrK, sB suK dwiek gurbwxI dy jhwj hn[ kyvl V All the resolutions adopted in Sydney, Australia on
Aqy kyvl gurU gRMQ dI Srx lYxw hI gurmiq hY Aqy kilAwx dw September 19, 2004.
swDn hY[ *
II iek qoN izAwdw pwTW dI ie`ko smyN iek sQwn qy rIq Resolutions adopted at the Conference held at
gurmiq Anuswr nhI[ Function Centre University of Technology Sydney
pMQ pRvwixq rihq mrXwdw dy Anuswr sMgq ivc ieko smyN ausy Motions:
sQwn qy ieko g`l hoxI cwhIdI hY[pwT, kIrqn jW viKAwn/ The First World Sikh Conference held on 18th and 19th of
kQw [pwT dy nwl nwl iksy hor bwxI dw mon pwT vI pRvwxq September 2004 in Sydney, Australia under the auspices of
nhI[ pr A`j k`lH qW ieh irvwj clw id`qw igAw hY ik ieko The Sikh Council Of Australia calls upon the leadership and
management of the SGPC Amritsar to:
smyN ausy kmry ivc iek qoN izAwdw pwT jwxI ik 30 – 30 pwT
vI keI gurduAwirAW ivc kIqy jWdy suxIdy/ dyKy hn jo gurmiq A. Stop un-Sikh practices which have made inroads into
dy Anuswr nhI[ ies krky ieh mqw pws kIqw jWdw hY ik: the Historical and other Gurudwaras under the direct
a. ieko kmry jW hwl ivc ieko smyN iek qoN izAwdw control of SGPC or amiable to its influence, such as:
bIVW qoN pwT nw kIqy jwx[ ies qrHW krn nwl 1. Performing of multiple Akhand Paths in the
gurbwxI dw Gor inrwdr kIqw jWdw hY jo ik gurmiq Gurdwaras.
dy AnkUl nhI[ 2. Ready made Akhand Paths and Sadharan Paths.
A. AsIN Akwl qKq qy Ays. jI . pI. sI. nUM inmrqw 3. Accord Dasam Granth the same status as Sri Guru
sihq bynqI krdy hW ik ies prMprw nUM qurMq bMd Granth Sahib and performing Akhand Path Of
Dasam Granth at Damdami Taksal, Nihang Deras,
krn dw hr sMBv vsIlw AKiqAwr kry[
Takhat Patna Sahib and Takhat Hazur Sahib and
sacrifice of Goats at Hazur Sahib.
III India’s Independence and Republic day celebrations 4. Refusal to women to perform Kirtan at Darbar Sahib.
in gurudwaras. B. Appointment of Mukh Sewadar of Sri Akal Takhat
On august 15th 1947, which is known as India’s Sahib.
Independence Day, we Sikhs did not attain independence, 1. Since all Sikhs acknowledge the supremacy of Sri
rather we merely changed masters. On January 26 1950, Akal Takht as the manifestation of absolute and
which is known as India’s Republic day, our identity as a sovereign existence and glory of Sri Gur Granth
“Niara Panth” was taken away from us and we were Sahib and Sri Guru Khalsa Panth and since SGPC has
classified as Hindus. In due course Anand Marriage Act was jurisdiction only on Gurudwaras in Punjab, Himachal
annulled and our marriages were brought under Hindu and Haryana, be it resolved that Sikhs in other parts of
Marriage Act. Until recently the calculated efforts of India’s India and the diaspora have an equal say in the
foreign ministry were directed only at demand of siropas by selection of the Mukh Sewadar of Sri Akal Takhat
its diplomatic corps in diaspora gurudwaras to present the Sahib.
facade of friendly relations between ruling class and the Sikh C. A Chapter of Singh Sabha International be established in
minority. This assembly is very alarmed by the very recent Australia.
trend of celebration of India’s Independence and Republic D. The conference also endorses the resolutions one
days in Guru Nanak Sikh Gurudwara of surrey, British through seven as attached.
Columbia and appeals to the diaspora Sikh community to not *
only refrain from this new trend but also put an end to the
practice of presenting Siropas to Indian diplomats.
I. Mohali Convention 2003:
IV Singh Sabha International as core organization.
Diaspora Sikhs endorse the resolutions passed at the
Most of the ills of our society spring from the absence of a
October 26, 2003 World Sikh Convention in Mohali.
central Sikh body to provide proper guidance to the Sikh
In brief this convention achieved the following:
people in accordance with the authentic teachings of Sikhi.
1. Unequivocally reasserted the sole Guruship of the
This has resulted in the prevalence of chaotic conditions in
Sikh Panth by The Sovereign and Eternal Sri Guru
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

Granth Sahib, as per the command of Guru Gobind attitude towards country’s minority communities
Singh and the Panth approved Sikh Rehat Maryada. and acknowledge Sikhs as a distinct entity.
2. Challenged the Sikh Panth to take action against II. Guru Granth Sahib and pahul
anti Gurmat and anti Rehat Maryada practice of For every person who regards himself as a Sikh, the belief
installing the so called Dasam Granth alongside Sri that Guru Granth Sahib is our eternal living Guru and the
Guru Granth Sahib at Takhat Sri Patna Sahib, only canonised scripture is imperative. The command of the
Takhat Sri Hazoor Sahib, Damdami Taksal and Tenth Nanak to regard it as such is an integral part of the
other such organizations and seminaries and Sikh faith and the essence of the teachings of ten Nanaks.
against Giani Joginder Singh Vedanti for editing Enemies of the faith and those seeking the annihilation of
and publishing the blasphemous book ‘Gurbilas the Sikh panth have always sought to undermine the status
Patshahi-6’. and salience of the Sikh scripture.
3. Reaffirmed the supremacy of Sri Akal Takhat as the
manifestation of absolute and sovereign existence As a result of that all those who defy the basic Sikh belief
and glory of Sri Guru Granth Sahib and Sri Guru and propagate against it and discourage the taking of pahul,
Khalsa Panth. in one way or the other, have been fully supported by any
4. Unambiguously rejected the title of Jathedar party forming a government in India. One expression of it is
assumed by an individual appointed by an the wide support given by different governments to deh-
individual politician or a committee, thus separating dhari sants and babas. The second is the full-scale
the Institution of Akal Takhat from a human undeclared war on those who take the pahul and on the very
individual. concept of pahul and the Khalsa rahit. Thirdly, the so-called
5. Demanded the restoration of the Panthic practice dasamgranth has been propped up as the alternate scripture
and tradition of Sarbat Khalsa to clarify and define with a view to absorption of the Sikhs back into the Hindu
the concept of Sri Akal Takhat Sahib and the fold. Unfortunately, even the two Takaths, Patna Sahib and
qualifications, duties and title of its sewadar. Hazoor Sahib, do the parkash of Dasam Granth side by side
6. Specified that only those Sikh institutions and with Guru Granth Sahib and no authoritative Sikh body or
organizations that fully abide by the Panth- institution has ever questioned this practice. Non-
approved Rehat Maryada all over the world should appreciation of this fact is the sole reason why our ‘dharam
take part in such a Sarbat Khalsa and its decisions parchar’ efforts have stubbornly refused to yield results.
be implemented as ‘Gurmatas’.
7. Till such a gathering is held, all the hukamnamas Therefore, it is resolved that this is the goal that the Singh
and directives excommunicating the Sikhs from the Sabha International will pursue relentlessly and invites all
Panth were declared null and void. others to join in the effort. All those who deem themselves
8. One resolution paid a special tribute to the Sikhs, must subscribe to this and must further strive,
‘martyrs’ of anti Gurmat highhandedness of shunning all cant, superstition and ritual, for the propagation
‘thekedars’ of Sikhi such as excommunication of of the remarkable spiritual truths enshrined in our only
Prof. Gurmukh Singh (1887), Giani Bhag Singh scripture. We must be all united in this fundamental effort
(1977), Gurbakhash Singh Kala Afghana (2003) and deeming it necessary for the continued existence of our faith
the 1997 ‘langar hukamnama’ excommunication of to the benefit of the entire human race.
Balwant Singh Gill, Jarnail Singh Bhandal, Late
Tara Singh Hayer, Giani Harkirat Singh, Pritam For this laudable purpose we must set up institutions to
Singh Sandhu and Kashmir Singh Dhaliwal, all of explain the Word contained in Guru Granth Sahib to all
British Columbia, Canada; and harassment of Prof. people and in all the known languages. All must cooperate
Gurtej Singh, Professor of Sikhism and S. Joginder in a bid to serve humanity as directed by our Gurus. Our
Singh, Editor of Spokesman Weekly. only aim should be to pursue the goal of making the great
9. Recognized the necessity of the existence of the principles and traditions known to anyone who is curious
Shiromani Akali Dal for safeguarding the religious, enough to know them, so that this world may become the
political and other interests of the Sikhs and took veritable garden of plenty and happiness. (tan man haria
strong exception to the hijacking of SAD by anti hoia, man khiria haria bagh; agiaan andhera mit gia,gur
Panthic forces that have changed its character to so chaanann gian chirag).
called ‘Punjabi Party’. III. Religion and Culture
10. Called for reform in Gurdwara management to free We all agree, and rightly so, that Sikhism's message of One
them from the clutches of the politicians and turn God and oneness of humanity has universal appeal, and the
them into centers of ‘gurmat parchar’. message of Guru Granth Sahib, that in addition to the baanis
11. Called upon the majority community, especially its of the Gurus includes the writings of both the Hindu and
extremist organization RSS, to adopt a positive Muslim bhagats, is not culturally specific, other than having
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

drawn examples from the cultural milieu in which it evolved. down what needs to be lived in real life and not something
It is, therefore, imperative, that we clearly distinguish to be repeated in the fashion of a magical formula or a
religious principles from cultural practices so that Sikhism mantra. In violation of the rahit Maryada, this is done for
finds acceptance in any culture in this diverse global village. the benefit of a devotee who is often busy pursuing his daily
IV. Sikh Rahit Maryada business thousands of miles away. To this has been added
The basic Sikh doctrine clearly lays down that the ends of the practice of ‘ready made akhand paths’ available for
spirituality are best served while holding fast to rationality purchase by one and all. Many Gurdwaras including those
and good sense. It further has been designated the only in the shadow of the central Sikh shrine Darbar Sahib,
pathway to becoming truly honorable. (akli sahib saveeai akli rooms are made available for practicing this ritual.‘Multi-
payeeai maan). Guru’s unambiguous instructions are that a akhandpath rooms in prestigious new gurdwaras are now a
Sikh is never to let go of the discerning intellect (budh common part of the gurdwara architecture (for example,
bibeka). Many prayers to God to grant such discerning Singh Sabha, Southall). This enables many devotees to
intellect adorn the Sikh scripture, Guru Granth Sahib. For the practice the farce and makes the proceedings economically
most part, the Sikh Rahit Maryada adopted by the Guru most profitable for the institution. It results in perpetuating a
Khalsa panth is in accordance with the Guru’s instructions. In corrupt clergy class existence of which is not sanctioned in
spite of it all, the politicians have maneuvered matters that Sikhi.
superstition, formalism, ritualism and make-believe have
come to occupy the centre stage in the practise of Sikhi. All this is in violation of the rahit maryada and the clear
instructions of the Guru and must be immediately
Since its formulation in 1935 and acceptance by SGPC in discontinued. We pledge ourselves never to resort to the
1936 the Sikh Rehat Maryada has not only undergone many practice and request our brothers in faith to make the daily
unauthorized changes, it has also been totally ignored even in reading of Guru Granth Sahib a habit and to abandon the
the SGPC controlled Gurdwaras, especially since the 1947 ritualism of akahandpath which is corrupting in everyway.
partition of the country. Over the last three years Singh Sabha 2). Connected with that is the practice of offering rumalas or
International has repeatedly passed resolutions and forwarded robes for the Guru Granth at Gurdwaras. This has now
them along to the SGPC and Akal Takhat sewadars become a meaningless ritual and is leading to the wastage of
requesting that Rehat Maryada should be followed at least in people’s money, which should legitimately be used for
the Gurdwaras under their control, but we never even aiding the less privileged. The situation is so bad that during
received an acknowledgment. this last celebration of the 400th anniversary of installation
of Adi Granth Sahib, the sale of rumalas at one shop which
We also know that some practices prescribed in the current sells rumalas in the price range of one to two hundred
Rehat Maryada are clearly contrary to Gurmat and in conflict rupees, for a single day came to 98000 rupees. Rumalas are
with the teachings of the AGGS. Since SSI’s mission piling up in Gurdwaras, which have to build special rooms
statement is: “Ensure, safeguard and promote correct to store them. Due to superstition, no non-sacred use is
exposition of the teachings of Aad Guru Granth Sahib; found for them and the problem of disposal is becoming
Interpretation of Gurbani and representation of Sikhi in unmanageable.
their real perspective and Project and popularize healthy
and proper image of Sikh culture and institutions.” It is SSI suggests that the gurdwara funds be utilized for
therefore incumbent upon us to take steps to bring Rehat purchase of suitable rumalas in future in the required
Maryada in compliance with the Gurbani in the AGGS by number and the people be discouraged from offering
incorporating necessary reforms. rumalas. Our people should be made to realize that for a
person having the irresistible urge to offer cloth, the right
To that effect this assembly requests that the SSI constitute a place to do so are the un-clad and ill-clad poor people of the
committee of Sikh scholars, well versed in Gurbani, to re- locality. Our people need to be reminded of the Guru’s
exmanine the entire original Rahit Maryada and bring it into instructions that ‘aid to a deserving man is a gift to God’
compliance with Gurbani and present it to the Panth. (garib da muhn guru di golak). To celebrate the Guru’s
instructions on the subject, all the members of the SSI
In the meantime we should rid ourselves of the following un- hereby resolve never to offer rumalas at any gurdwara
Sikh-like practices prevalent in many religious places, which where they are not needed. They also resolve to try and
are clearly in violation of current Rahit Maryada make these views universally acceptable among the Sikh
1). The practice of absentee and multiple akhand paths 3). Superstition, wastage of precious resources on anti-
(continuous reading of the scripture) is the most prominent Gurmat karam kands and other practices that need
one. At its best the proceedings denote a ritual for we are immediate attention and denunciation by local sangats:
strictly instructed that the bani is a Guru, a teacher laying a. Hemkunt yatra;
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

b. Destruction of Sikh heritage and historical This assembly, therefore, appeals to the French sense of
monuments; justice to not to impinge on the basic human right to freely
c. Institution of langar has reached a stage where it needs practice one's faith and a Sikh turban is an article of Sikh
reform; heritage, honour and faith.
d. Special celebration of saradhs, masaya and VII. Punjab River Waters
pooranmashi; After going through the various legal provisions connected
e. Offering of mahan di daal and mustard oil on with the case of Punjab River Waters, we are aware that it is
Saturdays; a blatant illegality and total defiance of the written
f. Mythihas and kachi baani as part of service in the constitution of India which is responsible for the water of
Gurdwaras; Ravi, Beas and Sutlej being taken out of the state to
g. Undue influence of Sikh sects and Sant Babas on neighbouring states of Rajasthan, Haryana and Delhi. It is
mainstream Sikhi and Sikh institutions; also in defiance of the riparian principles enshrined in the
h. Discrimination based on sex in participation in constitutions of all the principal federations of the world, the
religious functions in historical Gurdwaras in clear Helsinki Rules, the Common law of United Kingdom and
violation of Gurus' teachings. the UNO sponsored understandings arrived at willingly by
V. 1984 Ghalughara the member nations.
This assembly is painfully aware of the carnage unleashed by
the armed forces of India against its own unarmed men, After having critically examined the attitude of the leading
women and children pilgrims assembled at Darbar Sahib politicians in India since 1947, to the question of Punjab’s
Amritsar in 1984 and subsequent genocide of Sikhs in its River Water, and after going through the attitude of the
capital and other major cities with the connivance of the judiciary as expressed in dealing with the various cases
highest political authority after the assassination of the relating to the water issue brought before it, we are of the
architect and executioner of the attack on Darbar Sahib and opinion that a clear design to render the Punjab into a desert
demands that: and to ruin its farming people is discernible in their doings.
a. An unqualified apology be forthcoming from both
the government of India and the political party in We apprehend that a grave human tragedy is looming large
power at that time; over the land of our ancestors. The very thought of seeing
b. Individuals responsible for their crimes be punished; Punjab’s lush green fields, that have served as a granary for
c. Due compensation be paid to the victim individuals, not only Punjab but the entire country of India, turning into
families and institutions; a landscape of sand dunes is heartrending for us.
d. Sikh library removed from the premises at Darbar We therefore resolve as follows:
Sahib during the armed attack be returned without 1). To make every one concerned aware of the plunder of
delay and with full and complete accounting; the Punjab’s river water and consequently impending
e. Dharmi faujis be properly compensated; tragedy;
f. Sikh youth incarcerated in Indian jails be 2). To take all kinds of legal action within our means at all
immediately released and compensated; levels, including the United Nations, to forestall this
g. Complete list of the dead and missing be provided tragedy.
and the circumstances under which they were killed *****
or went missing be made public. SSI-WSC UK REPORT
VI. Sikhs’ Right to wear Turban <siqgur pRswid
This assembly takes grave notice of the French government’s kubuiD imtY gur sbdu bIcwir !!
insistence to deny access to public education to the Sikh
children on the basis of their observance of Sikh Rehit. This
in spite of repeated representations to the French government Tel. No. 07939922484 Date 14 -10-2004.
by various national and international Sikh organizations and President : Avtar Singh
institutions, including the governments of Punjab and India General Secretary: Sewa Singh
and the sacrifices of the Sikh soldiers in defence of France in Treasure: Maninderpal Singh
two World wars. The latest indication that the French Ref.No. SSI/106…
government will resolve this issue in terms that are fair and
equitable to the Sikh citizens of France came from Prime 10 AkqUbr 2004 idn AYqvwr svyry 10.00 vjy qoN Swm dy cwr
Minister Sardar Manmohan Singh during his speech at vjy qk isMG sBw ieMtrnYSnl (XU.ky.)v~loN ivSv is~K kwn&rMs
Darbar Sahib at the occasion of the 400th Anniversary of the Cranford Community College, High Street,
first installation of Adi Granth Sahib. Cranford,Middlesex ivKy kIqI geI ijs ivc XU.ky dy v~K v~K
SihrW qoN ielwvw Bwrq, AmrIkw, AstrylIAw, jrmnI,knYfw Awid

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The Sikh Bulletin m`Gr-poh 536 November-December 2004

dySW ivcoN vI fYlIgytW ny bVy auqSwh pUrbk pMQk vIcwr vtWdry Forum of Australia’s Islamic Relations, the Buddhist
ivc Xogdwn pwieAw[imstr john mYkfonl AYm.pI. hyz,srdwr Council of N.S.W was represented by Mr. Graeme Lyall
dlbIr isMG cImW myAr hMslo Aqy keI kOslrW ny vI hwzrI AM, and Ms. Jessiee Kaur Singh represented Multifaith
BrI[ies kwn&rMs nMU sMboDn krn leI srdwr gurqyj isMG swbkw I
. A . S. cMfIgV qoN, srdwr hrdyv isMG Syrig~l AYiftr “is~K The conference opened as scheduled by offering prayers,
builtn”Aqy jn~rl sk~qr isMG sBw ieMtrnYSnl AmrIkw qoN Ardaas by Bhai Narindrpal Singh. In his opening address
,srdwr gurdyv isMG knYfw qoN Aqy srdwr jsvIr isMG “pMjwb the Secretary of The Sikh Council Of Australia Mr. Bawa
Singh Jagdev underlined the need for establishing such a
ryifE” vwly aucycy qOr qy phuMcy[srdwr gurqyj isMG jI ny pMQk
National Sikh Organisation, its aims and objectives and
msilAW Aqy dirAweI pwxIAW bwry bVy ivsqwr pUrbk Awpxy achievements since its inception in 2002. Mr. Ajmer Singh
vIcwr sroiqAW nwl sWJy kIqy[fwktr hridAwl isMG frbI vwilAW Gill, President of the SCA welcomed the participants and
ny AMgryzI ivc “GURU GRANTH & SCIENCE” ivSy qy bVw said that this conference will also discuss contemporary
pRBwvSwlI lYkcr idqw[ies smwgm ivc srb sMmqI nwl kuJ issues affecting the Sikhs, problems and issues concerning
the women and our youth in this multicultural society. He
Dwrimk Aqy smwijk m~qy pws kIqy gey[srdwr gurqyj isMG,hrdyv expressed the hope that this conference will come up with
isMG,gurdyv isMG Awid nMU snmwinq vI kIqw igAw[mihmWnw dI syvw solutions to help understand and retain our heritage,
cwh pwxI Aqy Bojn nwl kIqI geI Aqy gurimq sbMDI mu~&q language and values, which have been passed on to us by
ikqwbcy vI vMfy gey[ jwrI krqw - syvw isMG jn~rl sk~qr our elders. He concluded by saying ‘let us debate ideas, not
SSI-WSC AUSTRALIA REPORT Community Relations Commissioner Mr. Stepan
A Brief Report of the World Sikh Conference – held Kerkyasharian, addressing the delegates touched on various
in Australia for the first time issues affecting the Sikh community and said that the
INTRODUCTION terrible events of September 11 and the subsequent war on
Sikh Council Of Australia organised and hosted a two-day terror has changed dramatically the world we live in and has
World Sikh Conference on 18th and 19th September 2004 in presented a new set of challenges for the Sikhs in Australia
Sydney at the Gallery Function Centre University Of and the world around. It also illustrates, he said, how easy it
Technology Sydney. Theme of the conference was “Sikhism: is to stir up emotions of hatred directed towards a religion.
The Challenges Today”. Various issues facing Sikhs in The New South Wales Government has and will continue its
Multicultural Australian Society were discussed including commitment to support the Sikh community to meet the
Sikh Practices- Problems and Issues, Identity of Sikhs, Latent challenges. The government has very well established
Energies of the Sikhs, Interfaith Harmony and Religious protocols and procedures in place, which are ready to deal
Tolerance in Australia. The purpose of this World Sikh with any racial or religious abuse or harassment. It is
Conference, in addition to achieving its set aims, was to share important, he said, to have a Council like the one you have
information and discuss issues affecting the Diaspora Sikhs, to deal with such unfortunate circumstances. He
suggest solutions, promote the basic principles of the Sikh congratulated the Sikh Council of Australia for establishing
religion, learn more about Sikhism from each other and listen itself in the first place and putting New South Wales on the
to the views of other religions about Sikhism. map internationally with the Sikh world community by
PRESENTATIONS & DISCUSSIONS hosting the World Sikh Conference here in New South
As many as fifteen speakers, including Professor Gurtej Wales. He finished his speech with these words; “I want to
Singh from India, Mr. Hardev Singh Shergill, Editor Of Sikh say in conclusion that the fundamental Sikh values of
Bulletin and General Secretary Of Singh Sabha International equality, charity and compassion are very much similar to
from U.S.A, and thirteen local speakers, nine moderators and the fundamental principles of multiculturalism; accepting
a number of discussion forum participants took part in the the diversity and respecting the diversity of each other. So
conference. Federal Opposition Leader Mark Latham, was Sikhs are at home in multicultural New South Wales. I wish
represented by Ms. Tanya Plibersek MP, Mr. Stepan you a very productive and successful conference”.
Kerkyasharian AM, Chairperson of Community Relations
Commission represented the N.S.W Government, Assistant Mr. Madhusudhan Ganapathi, Consulate General of India
Commissioner of Police Garry Dobson represented the said that the theme of the conference “Sikhism – The
N.S.W Police and Mr. Madhusudhan Ganapathi, Consulate Challenges Today” is a timely one, in that in a world where
General Of India represented the Indian Government. religion is seen to have created disharmony, opportunities
Various other religious representatives participated in the such as this conference would start dialogue which would
conference. Mr. Krishnan Nair represented the Sathya Sai focus on issues particularly facing the Sikh community in
Organisation Of Australia, Mr. Kuranda Seyit represented the Australia and globally. He said that Sikhism is among the
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

greatest religions of the world. Its essence is belief in the building a stronger partnership between Sikhs and Muslims
goodness of mankind; its fundamental philosophy is based on and promoting more understanding and awareness about
harmony, peace, tolerance, compassion and the need for man Sikhs and Muslims.
to help fellow human beings. This great religion preaches
equality and purity of thought and purpose. Coexistence and Professor of Sikhism Professor Gurtej Singh presented his
unity are important strands in Sikhism. Referring to the post paper on Sikhism followed by Mr. Hardev Singh Shergill,
September 11 events, he said the publication of the who spoke on “Sikh Practices- their problems and issues”.
photograph of an innocent Sikh by the Daily Telegraph as Professor Gurtej Singh’s paper was more of an academic
mentioned by Mr. Bawa Singh Jagdev was unfortunate. ‘In nature, he discussed not only Sikhism and the challenges it
those difficult days we in the Consulate General of India had is facing but also the plight and the rights of the Sikhs living
kept in touch with the Sikh community and whenever we in Punjab; the Punjab River waters issue, how the first
became aware of instances of harassment, we took it up agreement on water sharing was effected in a hush-hush
strongly with the Department of Foreign Affairs’. In his manner and how Punjab is being robbed of its only natural
concluding remarks he said that the formation of the Sikh resource - water. Both the discussion papers raised a host of
Council at that time to highlight the problems facing the questions on anti-Sikh practices, unheard of previously and
community was significant and within this parameter, today’s a meaningful discussion took place on the topics during
World Sikh Conference in Sydney is timely, opportune and question time. Answering a question on taking Amrit and
relevant. This month is a particularly auspicious month, he the Rahat Maryada and its violation, Professor Gurtej Singh
said, not only for the Sikhs but for Indians specifically and said, “a Sikh is a person who voluntarily takes a vow to
for the world community at large as we are celebrating the follow the tenets of Sikhism, to become a better human
400th anniversary of the installation of the Shri Guru Granth being. Similarly a Khalsa or Amritdhari is a person who
Sahib at the Golden Temple at Amirtsar as the essence and voluntarily takes Amrit and takes a vow never to go against
thoughts captured in the Guru Granth Sahib deliver the best the tenets of Sikhism. It would then be inconceivable that a
which mankind can offer and in these troubled times, there Sikh would go against this personal free-willed decision.
can be no better Guru for us. Now arises the question of the Rahat Maryada -what is the
Rahat Maryada and who imposes the Rahat Maryada? Can
Assistant Commissioner of Police Garry Dobson said that any body such as the SGPC, you or I order some one to take
the greatest enemy of peace and good order in N.S.W and in Amrit? No, nobody can. It is a voluntary act and a
this world is ignorance; and the photos of September 11, voluntarily acceptance of the Rahat Maryada by accepting
2001 is a classic example of how ignorance and prejudices to take Amrit. And when a person violates the Rahat
lead to violence. He said that many of the issues that have Maryada that person is committing a crime against nobody
confronted the people, and in particular the Sikh community, but the person’s own conscience. You and I have no role to
during the last three years are due to ignorance by the larger play in this matter and should not be involved or interfere in
Australian community about the fellow citizens. It is pleasing this personal decision. We must not impose our own
to know that you have established the Sikh Council of construction of a Sikh or Khalsa on others, because our
Australia as this will be a significant step forward for the Gurus have eliminated the intermediaries between man
Sikh community in terms of reducing that ignorance and and God”. To stress his point further he said that Bhai
bringing the issues to the fore front for the community in Nathumal was a Muslim and he performed Kirtan at the
N.S.W and in Australia. court of Guru Hargobind and Bhai Fatta, another Muslim
performed Kirtan at the court of Guru Gobind Singh. Thus
Mr. Krishnan Nair of the Sathya Sai Organisation talked there is a case for shedding rigidity and not telling others
about the Unity of Faiths and said that all religions in the what to do, as we are not greater Sikhs than our Gurus who
world are different pathways, different approaches to God. allowed Muslims to perform Kirtan in their courts. Mr.
The aim of all of them is to link up and restore affinity Hardev Singh answering the question whether we should sit
between God and us. Mr. Graeme Lyall AM, of the Buddhist on the floor in the Langar Hall or on chairs said that in 1935
Council of New South Wales said that although Australia’s a similar question was raised by the Diaspora Sikhs and five
religious diversity is covered in the school curriculum, there learned renowned Sikh scholars were consulted - Prof. Jodh
still exists an abysmal ignorance, in the general population, Singh, Prof. Ganga Singh, Prof. Teja Singh, Giani Mohan
about the teachings of faiths other than their own. It is in the Singh and Bhai Kahn Singh Nabha. After some deliberation
interest of our minor religions to do whatever we can to on the issue all five unanimously agreed that the Diaspora
create an awareness of our beliefs and practices, without Sikhs can sit on chairs in the Gurudwaras while the Guru
proselytising, and conferences such as this can help to create Granth Sahib is placed on a raised stage. On the other hand,
such awareness. I congratulate the Sikh Council of Australia he said, that Bhai Ranjit Singh issued a Hukamnama saying
for hosting the World Sikh Conference. Mr. Kuranda Seyit of that you must sit on the floor even in the Langar Hall. Who
the Forum of Australia’s Islamic Relations talked about would you follow: those Professors and Scholars of Sikhism
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

or a political appointee like Bhai Ranjit Singh? Clarifying representatives of various Government departments and
further he said that the dictionary meaning of “Pangat” is persons of various religious organizations addressed the
equality and if every body is sitting on chairs in the dining conference. Many interesting papers on different aspects of
hall, they are sitting in “Pangat”. Their widely lauded papers Sikh philosophy, on Sikhism in general and the challenges
underlined the need to accept cultural and social changes and Sikhs are facing today were presented and during question
the need to understand rationally the difference between a times various proposals and solutions were discussed. The
Sikh and a Singh without enforcing one’s own opinion on overall opinion of the delegates who attended the
others. Although the papers stressed the need not to hurt the conference for the full two days was that:
sentiments of the faithful, yet while debating, the same (1) The conference was a big success in highlighting
question was asked again and again in different forms, as to the challenges the Sikhs in general and Sikh youth,
how the Diaspora Sikhs, living in altogether different social, in particular, living in altogether different social,
cultural and economic environments to India, will continue to cultural and economic environments, are facing.
stay as an extension of the people in Punjab. Dr. Tejpal Although the Sikh religion and the Sikhs are going
Singh an eminent Sikh scholar presented a very through difficult times on several fronts, many due
comprehensive paper on the universalism of Sri Guru Granth to lack of knowledge of the faithfuls, yet they are
Sahib quoting Hymns from Guru Grant Sahib. Mr. ready to face any challenge.
Gurcharan Singh Bhatia spoke on the Identity of Sikhs. Mr. (2) For better or for worse, it was also recognised that
Mukhtiar Singh’s discussion paper entitled “Latent Energies the time had come to accept and implement
of the Sikhs” was most profound and thought provoking. It changes, not in any way in the tenets of Sikhism
posed questions such as reasons for the decline of the Sikh which are invariant, rather in its social and cultural
population, definition of a “Sikh” and the necessity for set up and association. It was also agreed that
classification of Sikhs. He asked: ‘what will the actual Sikh Sikhism being a universal religion, cannot be the
population be based on the classic definition “Who is a Sikh” property of any individual culture because a
by the SGPC – a definition which itself is debatable and open universal religion has no particular culture rather it
to various interpretations. Community grants from the is multicultural in its outlook, and by tying it to a
government, here in Australia, are based on the population of particular culture we, the Sikhs, are destroying its
the community and on the basis of the present classic universal aspect. At the same time it was
definition of the “Sikh” the Sikh community will get almost recognised that to define to others how to practice a
no grant at all. Hence there is a need to unite the Sikhs and religion is a violation of one’s right to practice a
declassify the definition of the “Sikh” he said. Ms. Jessiee faith of his/her choice.
Kaur Singh made reference to the Barcelona Conference (3) Some speakers also held the strong view that to
while speaking on “Sikhs and the Multi Faith Movement”. arrest the diminishing number of Sikhs, especially
Mr. Harmohan Singh Walia spoke on ways of promoting the youth who are growing up in a multicultural
Sikh Image and Influence. society, forcing the Punjabi culture on them is not
YOUTH FORUM going to help them in any way, and we have to be
Mr. Satwant Singh Calais facilitated the forum in which a more flexible in defining “who is a Sikh” as the
number of young boys and girls took part, presented their present definition was coined by people like us, at
views and shared their experiences. It turned out to be a very a time when we strongly believed in the chain of
informative session. Various issues concerning and affecting command and religious hierarchy and it does not fit
the youth were highlighted; such as difficulties faced by the into this fast changing world of reasoning. Our
youth living in this multicultural society while conforming to unwillingness to change with the times has resulted
culturally defined practices and dealing with discrimination in desertion by the youngsters and might force
and racially motivated remarks directed at them while apostasy.
wearing Patkas or turbans in schools and other public places. (4) As our Gurus had eliminated intermediaries
WOMEN’S FORUM between humans and God, there was a strong case
On the second day the Women’s discussion forum was held. of shedding rigidity of conforming to culturally
A number of women took part and problems facing the specified outfits and if only, we stop scaring the
women, such as women and violence, were discussed and “Sikhs in the making” by imposing our structures
solutions to domestic violence proposed. The issue closest to of Sikh or Khalsa, instead of desertion the number
the heart of women was equality as Sikhism treats men and of Sikhs will increase.
women as equals. It was suggested that women be involved (5) Whereas some youngsters on the Youth Forum
in Gurudwara management other than as Langar sub- panel, some as young as fifteen years of age, were
committee members. very firm in their pledge and determination to keep
the five K’s and had stories to tell as to how they
CONCLUSION During the two-day conference deal with racially motivated remarks directed at
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

them in schools and at public places, the girls on the Non-Resident Indians Affairs is visiting Australia. This
other hand had strong reservations and were not visit is being hosted by the Indian Consulate General
very happy or keen to keep long hair or wear beginning with a “Cocktail Reception” at the ntercontinental
Punjabi dress with scarf “Chunni” to cover the Hotel in Sydney, at 6pm on Friday 29th Oct 04.
head, firstly because it was not a common dress to
be seen or worn in the offices and thereby would Mr J Tytler is one of the key individuals responsible for the
become a target of racially motivated remarks and killing of thousands of innocent Sikh civilians in New Delhi
secondly it would be against the principle of on 1-3 November 1984, after the assassination of the then
equality of women to suggest that a “Jean” instead Indian Prime Minister Mrs Indira Gandhi. He led and
of a “Pajama” is acceptable dress for a turbaned incited mobs to kill innocent Sikh civilians and by Govt. of
Sikh but a Skirt is not an acceptable dress for a India's own figures 2733 died in this carnage. Human
woman. Rights Groups and H.S. Phoolka, the Lawyer assisting the
(6) Although English is the medium of instruction in victims' families, has put the number of dead in this Carnage
schools, it was the opinion of the majority of at 3870.
delegates that the mother tongue plays an important
part in the development of the child as it is the The brutality of these killings of innocent civilians ‘by
mother tongue through which the child learns and burning’ defies all human imagination and is a ‘crime
understand the culture and values of his/her race or against humanity’ in recent world history. In 1996, the
society and although one can learn any language Delhi High Court awarded Rs. 350,000/- as compensation
through reading books or watching video tapes but for each person killed in this carnage, thereby accepting the
to understand culture and cultural values one has to State's responsibility for this Carnage. But so far the people
be born and brought up in that particular cultural responsible for this heinous crime, including Mr Jagdish
environment. Tytler have not been punished.
(7) The resolutions passed and solutions proposed at the
conference, to stop many un-Sikh elements that The ‘Nanavati Commission’, currently enquiring this
have made inroads into Sikh beliefs and practices carnage, is due to give its report in December 2004. Based
were proper and timely. on the evidence submitted by H.S. Phoolka, the Lawyer of
(8) It was pleasing to hear from various State and the victims' families, this Commission issued a ‘show cause
Federal Government representatives at the notice’ to Mr J Tytler amongst others on their alleged role in
conference that: this carnage.
(a) The conference was timely and it had
put New South Wales on the map Detailed information of this Carnage in 1984 can be seen at:
internationally with the Sikh world www.carnage84.com (this site is created by the Delhi Sikh
community. Gurdwara Parbandhak Committee).
(b) The Government acknowledges the
establishment of the Sikh Council Of On 7 Sep. 2004, Mr Tytler when confronted on live
Australia as the legitimate spokes body National TV by H.S. Phoolka, threatened Mr H.S. Phoolka
of the Sikhs. with "dire consequences". Mr HS Phoolka is a prominent
human rights activist and advocate of the Supreme Court of
***** India. He has received serious and direct threats to his life
Sikh Council of Australia, Inc. Thursday, 28 October 2004
United Sikhs in Australia Mr Tytler has declared on national TV that he will harm and
170 Ninth Avenue, Austral, NSW 2171 "finish" Mr Singh. This threat, from one of the most
<sikhcouncilofaustralia@yahoo.com> powerful persons in India, has put Mr Singh in extreme fear
His Excellency Dr. A.P.J. Abdul Kalam and insecurity. We are calling upon you to intervene and ask
Rashtrapati Bhawan, New Delhi, India 110 011 the Indian Government to:
Copy to: The Prime Minister of India, Honourable Dr Manmohan Singh, • Remove Mr Jagdish Tytler from any ministerial
South Block, Raisina Hill, New Delhi, India-110 011 posts and take political sanctions against him.
Copy to: The President of Indian National Congress
Mrs Sonia Gandhi, 24, Akbar Road, New Delhi – 110011 , INDIA • Guarantee the security to the life and well being of
An Appeal From the Sikh Community in Australia Mr HS Phoolka and his family;
• Cancel all overseas trips of Mr Tytler – these trips
Your Excellency Dr APJ Abdul Kalam, (like the recent one in Germany) will continue to
Mr Jagdish Tytler, a member of the Indian Parliament and the be wasteful ones, at the financial expense of Indian
Minister of State (Independent Charge) for the Ministry of public and at the emotional expense of the Sikhs
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

who are in the countries that he will visit. His visits SIKHS CELEBRATE THEIR 400TH YEAR OF
will open the wounds of the families who lost HOLY SCRIPTURE
innocent near and dear ones during the carnage Prof. Gurmit Singh Tiwana, P.E.S. (Retd.)
organised by Mr Tytler, amongst others. Many of Abbotsford, B.C (604-859-9794)
the NRI Sikhs left India as a direct or indirect result A glorious landmark in Sikh history, year 2004 is an
of this carnage. auspicious year, in that, Sikhism was ushered in as a
Mr Jagdish Tytler, the butcher of Sikhs, the murderer of codified religious system in the form of Pothi- a sacred
innocent children, women and men, the criminal behind the collection of the divine poetry of the five Gurus and
1984 anti-Sikh riots IS NOT WELCOME IN AUSTRALIA! numerous Hindu Bhagatas and Muslim saints- it was called
On behalf of the Sikh Community in Australia, this request, God Incarnate (Pothi Parmesar Ka Than). It was installed
appeal, and memorandum for your urgent attention is being for the first time on Sept. 1st 1604 at Harimander Sahib,
handed over to your representative here in Sydney, Australia, Amritsar by the fifth Guru Arjan Dev and thenceforth
the Consul General of India, Mr M. Ganapathi. Sikhs in anointed to be revered, read, understood and its tenets
Australia are horrified, appalled and disgusted by the fact that applied to the daily life of the followers of Sikhism. With
he has been given a ministerial post and even more so a post the addition of the Bani of the ninth Guru by his son, and
which will see him taking over the Ministry for the NRI heir-apparent, the tenth Guru Gobind Singh, this Pothi as a
Affairs – in many cases who became NRI’s due to this sacred Sikh scripture was completed in 1708. When the
tyrant’s cruelty. tenth Guru realized that the movement had matured enough
This document expresses the sentiments of members of the Sikhs that it did not need a Guru in person for its guidance, he
Community in Australia via the following organisations, which bestowed the honour of Gurudom upon this holy scripture,
unanimously and jointly support this document: henceforth called Aadi Guru Granth Sahib, to be revered but
• Sikh Council of Australia, Inc and all its member not worshiped as a living Guru. Ever since it has been a
associations, guiding spirit of the Panth in matters personal, social,
• Australian Sikh Association Inc. (Glenwood), political, and religious.
• Sikh Association of Sydney Inc. (Revesby),
• Sikh Mission Centre Inc. (Austral),
After the demise of the tenth Guru deviations in
• Waheguru Simran Society (Penrith),
• The Hills District Punjabi Society
understanding Sikhism have occurred from time to time
• Ramgarhia Sikh Welfare Society (Wentworthville), misleading the Sikh masses as to the real meaning of the
• The North Shore Sikh Association of Sydney Inc. message of Guru Nanak and the application of its tenets in
(Turramurra), day to day life. As a result, some break-away sects have
• Gurdwara Singh Sabha (Griffith), emerged- the Nirankaris; the Radhaswamis; the Namdharis;
• Gurdwara Newcastle, the Nanak Sarias; the Sirsa Walas; -to name a few. Having
• Guru Nanak Sikh Temple (Woolgoolga), beliefs running contrary to the basic Sikh fundamentals,
• Sikh Kirtan Prachar Mission of Australia (Kogarah), they have alienated themselves from the mainstream Sikh
• Sikh Khalsa Mission (Quakers Hill), thought and practice. Instead they have themselves become
• Guru Nanak Sikh Gurdwara (Murwillumbah) and the centres of worship, with a personal Guru of their own,
making the Panth all the more weaker and truncated.
For more information please refer to the following web resources:
Background:- www.carnage84.com The institution of Dera Vad is another curse to which
especially the rural Sikhs have fallen a prey. It has
Mr Jagdish Tytler’s threats to Mr Phoolka, as shown on TV: organized itself in the form of ‘Sant Samaj’, becoming a
http://www.voicesforfreedom.org/hrabuse/phoolka/video/NDTVThr political force to be reckoned with in the Sikh political
eat.mpg circles. Here we are reminded of the Masand Institution
Complaint filed in Ludhiana high court against Mr Tytler: where Masands started posing themselves as Gurus. It was
http://www.voicesforfreedom.org/hrabuse/phoolka/CourtCaseFiledI done away with a heavy hand by the tenth Guru.
Petition to the UN Sikhism being a revelatory religion, every word of Gurbani
http://www.petitiononline.com/TruthPet/petition.html is a word of God (Shabad Guru) revealed to Gurus, meant to
Hoping for an expedient and favourable action,
be preached, propagated and practised. Guru Nanak, the
Bawa Singh Jagdev
On behalf of the Sikh Community of Australia august founder of the faith was an inspired mystic, who
Secretary, Sikh Council of Australia through his deep intuition was led to believe that the Indians
W: www.geocities.com/SikhCouncilOfAustralia of his time were tied to the strings of dogmatic formalism
E: SikhCouncilOfAustralia@yahoo.com and ritualism be it polytheistic Hinduism or monotheistic
M: 0433 208 847 Islam and that the Indians were being led astray and
exploited for the narrow selfish ends of the clergy and the
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rulers. Guru Nanak was a contemporary of Martin Luther the Muslim feudal Lord and his Maulvi, unequivocally
(c.1483-1546) who along with Jean Calvin and Thomas advocates the value system that favours the down trodden
Munzar had revolutionized the Christian religious thought of and the outcasts. The Gurmukh concept of an ideal man
Europe in the Middle Ages where feudal system of much eulogized through the whole Gurbani is the symbol of
productive forces reigned supreme. The feudal Lords were a perfect man- sharing, loving, compassionate and altruistic.
exploiting religion for their selfish ends and the Pope as their
henchman sold Edicts to heaven as the ‘Paths Done’ are Having said that value system thus preached through
being sold these days. Guru Nanak was faced with the similar Gurbani belongs to a definite social class in history, this
situation in India where the edicts of the Brahmin and the value system is the subject matter of Gurbani. Since value
Maulvi were the order of the day. So he ushered in a social, system is the content- the subject matter- it contains
cultural, ideological movement, later on to be codified and universal human values that are eternal and applicable to the
given the name of Sikh religion. whole humanity in all ages and at all times. But its form- the
way it is expressed, the idiom it uses, is subject to change.
Middle ages were the times when every ideology was centred All such modes of expression change with the passage of
in God which ultimately reflected the aspirations of a time. New forms of expression take the place of old forms
particular class of people who had common social, cultural of expression. A renowned American Social Psychologist
and economic interests. So the message of Guru Nanak was a Erich Fromm talking about this idiom has said, “Greatest
message of God, revealed as it was, through an inspired minds of all times, in all ages, at all places, have stood for
poetic diction, that became the foundation of an ideology freedom of man. But the idiom in which they expressed
signifying a set of human values intended to liberate its themselves varied depending on the historical circumstances
people from the clutches of Hindu- Varna Ashrama Dharma- of the time and place. The way they expressed this freedom
and its ritualism along with the Muslim dogmatism and also differs but the content is the same.”
fanaticism of the Sharia- the Muslim Code of Conduct.
In the above context our main problem to understand
Bhagat Kabir, though quite in line with the philosophy of the Gurbani lies in interpreting religious concepts such as
Bhagti Movement started by Swami Ramananda (c. 1016- Naam, Hukam, Haumain, Maya, Sanjog, Viyog, Dhanda
1137), deviated in a substantial manner from its basic tenets, and the like. Until and unless we decode these concepts into
but Guru Nanak’s teachings revolutionized the total concept our modern scientific idiom, it is not easy to comprehend
saying, their real meaning. In this respect late S. Daljit Singh, late
‘jau qau pRym Kylx kw cwau isr Dir qlI glI myrI Awau’ Prof. Jagjit Singh Tarn Tarni and Late Prof. Kishan Singh
“Whoever is willing to play the game of love, should tread have laid the foundations on which further research can be
this path holding his head in his hands.” The text that he based. Prof Kishan Singh’s last two books ‘s`c purwxw n QIAY’
preached brought him quite close to the Radical Humanism and ‘ijnHNw pCwqw s`c’ are landmarks in this regard. Even Guru
that had been preached by the revoultionary Hebrew Prophet Nanak’s ‘Sidh Gosht’ is a fine example of such decoding of
Amos (Second half of the 8th century B.C), Socrates (c. 469- Yogic concepts.
399 B.C) the greatest Greek philospher and the
Enlightenment Philosophers and humanists such as Kant, Erich Fromm further says, “In our scientific age, what could
Voltaire, Rousseau, Herder, Lessing, Goethe, Marx and take the place of religion in which the concept of God may
Scheweitzer. As is said, Radical Humanism is a global be dead but the experiential reality behind it must live.”2 So
philosphy which empahsizes the oneness of the human race, one may not believe in God as a personal entity but he
the capacity of man to develop his own powers and arrive at cannot deny the value system that is eulogized by our great
inner harmony and the establishment of a peaceful world. Gurus in Gurbani. One may not believe in Hell and Heaven,
Radical Humanism considers the goal of man to be that of but one cannot ignore the efficacy of the values that are
complete independence and this implies penetrating through being preached which will lead one either to Hell or to
fictions and illusions to a full awareness of reality. Heaven.
We have been misled to believe that Guru Nanak only
As Gurbani is a sacred literature, and all literature is founded a religion and that he was a spiritual and religious
ultimatley indicative of the social, cultural and political messenger of God. In fact, he was at one and the same time
aspirtations of a group of people, we have to judge whether a religious leader, a mystic, a political activist and a
value system preached through Gurbani is a value system of revolutionary, otherwise why would he suffer prison at the
the ruling classes or that of the subjugated, the downtrodden hands of Emperor Babar and why would he be called a
and the outcasts of society. The literature of Gurbani, in quite heretic (Kurahia). This statement is further verified by the
contrast and much unlike the indeology of the hide-bound above writer. While talking about Christ he says, “The
Hindu Cast System- and ideology of the Brahminical ruling prophet is a revealer of truth, so were Lao-tse and Budha.
classes and their all powerful clergy- the same being true of But he is at the same time also a political leader, deeply
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concerned with political action and social justice. His realm The Institution of Akal Takhat is continuously being
is never purely spiritual one; it is always of this world or misused and its authority eroded by semi-literate,
rather his spirituality is always experienced in the political uneducated and unscrupulous clergy who are tools in the
and social dimensions because God is revealed in history, the hands of the politician. The tradition of calling a ‘Sarbat
prophet cannot help being a political leader; as long as man Khalsa’ is no more operative. Sikh intellectuals are being
takes the wrong way in his political action, the prophet harassed, humiliated and ex-communicated from the Sikh
cannot help being a dissenter and a revolutionary.”3 religion. Such excommunications as were never practiced
even in the Gurus’ times have become the order of the day.
There is another aspect of Sikh religion most commonly The message of Guru Granth Sahib is lost in wilderness. So,
understood as Form called Rehat Maryada- the Sikh Code of as long as the Sikhs at large remain oblivious of these facts
Conduct- the way our religion ought to be practiced. So much and are self-centred very little is hoped to be achieved.
so that at times even the Sikh Dress Code- The five K’s- is
considered synonymous with the fundamentals of Sikh These celebrations are of great importance only because the
ideology. Nothing can be further from truth than such an message conveyed by our Gurus to the whole humanity is
assumption. not lost on the Sikh followers, though distorted beyond
measure by the ruling feudal class and their cohorts- The
Anomalies in regard to proper Code of Conduct have Clergy.
occurred time and again. Hukamnamas have been issued by
the Sikh clergy, abrogated, reissued in contravention of the May God make us wise enough so that we may understand
ones already in place. A familiar case in point is the the message of our great Gurus in its right perspective as
Hukamnamas concerning ‘Tables and Chairs’. “On April 25, conveyed through our holy scripture and make our lives and
1935 the Religious Advisory Committee of that day passed a the lives of the whole humanity worth-living. May the
resolution stating, “In Europe and American countries, where Gurus’ teachings of Liberty, Equality, and Fraternity prevail
the other religious groups have chairs in their places of to make this world an ideal place to live.
worship, there is no impropriety to sit on the chairs in the
presence of Guru Granth Sahib provided Guru Granth Sahib *****
is installed at a higher stage.” On the other hand in 1997 the GURU GRANTH AND SCIENCE
then Jathedar banned the chairs even from the langar halls by Dr. Hardial Singh Dhillon, UK
his own decree. Foresighted Sikhs who passed the 1935 Those of us who are scientists, it is nothing knew but with
resolution were: S. Kahn Singh Nabha, Prof. Jodh Singh, the modern advancement in science lots of questions are
Prof. Teja Singh, Prof. Ganga Singh and Jathedar Mohan continuously being asked whether religions are relevant to
Singh. Sikh Sangat can draw its own comparison between our lives in the modern computer age. They say little
these gursikhs and 1997 Jathedar.”- The Sikh Bulletin knowledge is a dangerous thing but equally the religions
December 2003. themselves have fallen of their true statii and gone into
degradation of ritualism, making hardly anything they do,
More ills than these have bedevilled the followers of relevant to the modern life. No wonder, we call religions as
Sikhism. The Guru’s Sangat has delved deep into mumbo jumbo.
Brahminical ritualistic practices as Paths- reading of the Aadi
Granth from start to finish- done in the absence of the It was Einstein who put some sense in us by stating that
devotees are sold as ready-made, as were sold the Edicts of “religion without Science is blind and Science without
Pope in the Middle Ages. The clergy which has no place in Religion is lame.” What sort of religion is that which needs
Sikhism is in a position to decide the fate of each and every changing! A true religion, would be a way of life, that is
member of the Sikh community. The Akal Takhat Sewadar relevant at all times, would be ever perennial, would involve
can issue Hukamnamas, abrogate and reissue them at his no useless rituals and would pertain to One with the
sweet will. It reminds one of the Mohant Era of the British exclusion of all others for other wise love won’t develop.
I shall outline few fundamentals about Sikhi and Science
Even the democratic norms of Sikh faith have succumbed to and then proceed to answer few burning questions of the
the authority of the clergy who sit together and issue day from Guru Granth Sahib Ji as to
Hukamnamas deciding the fate of any and every believer of • who you are and why you are here?
Guru Nanak according to their likes and dislikes and personal • beginning of creation and how it is going to end?
whim or on the behest of some political personage. Only one • cloning and playing God?
corrupt person has the hegemony of the both institutions of Sikhi and Science:
Miri and Piri (S.G.P.C and Akali Party). His writ runs large. Ever since the dawn of human species consciousness, one
question has always been pertinent: where have I come
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from? Before we attempt to answer this question by Awvnu jwvnu idRsit AnidRsit ] AwigAwkwrI DwrI sB isRsit ]
Sikhi/Science, we shall outline what Sikhi or Science is. Awpy Awip sgl mih Awip ] Aink jugiq ric Qwip auQwip ]
Sikhi or Sikhism is the terminology used to describe the g.g.s 281 (15/1)
Nirmala Panth commenced by Guru Nanak Dev Ji. It has
acquired the following names in its evolutionary The visible form and formless is He himself.
development: the Panth, Utam Panth and Khalsa Panth (Bhai He alone controls the game,
Gurdas).The latter is more recent and appropriate to use srgun inrgun inrMkwr suMn smwDI Awip ]
since 1699 with the creation of Khalsa by the Tenth Nanak, Awpn kIAw nwnkw Awpy hI iPir jwip ]1] g.g.s 290 (21).
Guru Gobind Singh Ji, by Khande the pahul. It is based on “Awpn Kylu Awip vrqIjw ]” g.g.s 290-291 (21/1)
total revelation from Akal Purakh. It is not an evolutionary in That which appears in the universe is also in the body
its process. “ jo ibRhmMfy soeI ipMfy ………” Bgq pIpw jI
Science is that discipline or order based on question(s) and
Everything resides in the body: the continents, worlds and
reasoning processes to find the correct answer. What may be
nether regions, including the Akal Purakh who cares for all.
correct answer at one time may be replaced by another. It is
In the body resides the three forces known as Brahama,
therefore evolutionary in its process.
Vishan and Mahesha (creative, sustainer and destroyer
Similarities and differences in Sikhi and Science:
1. Human awareness of what is perfection as narrated in Guru
“kwieAw AMdir sBu ikCu vsY KMf mMfl pwqwlw ]
Granth Sahib Ji.
1. Human awareness of astonishment, based on questioning, kwieAw AMdir jgjIvn dwqw vsY, sBnw kry pRiqpwlw ] (rwg
reasoning and answers, hence evolutionary in process. sUhI, m.3, g.g.s 754)
2. Based on revelation (direct experience with Almighty) kwieAw AMdir bRhmw ibsnu mhysw sB Epiq ijqu sMswrw ]8]2]
2. Based on human perception of objects and then reasoned (rwg sUhI, m.3, g.g.s 754)
by brain power.
Is there any truth in this you may say? Well a great deal
3.The Truth never changes, its interpretations may
actually: look around you next time you are on your Nature
according to time and place.
spree. The seed contains all the information that once sown
3. Questions, reasoning and answers may change.
germinates into a tree; the zygote (fertilised egg of any
4. The ultimate truth cannot be found by reasoning: “shs
species) evolving into a total organism is another (The sizes
isAwxpw lK hoih q iek n clY nwil ]” jpu jI, g.g.s, p.1 of human egg and sperm are 0.01mm, and 0.05mm
4. The only truth known and acceptable is through reasoning respectively. All the information is written in genes in the
and must be reliable and valid. zygote for what sort of individual the baby would be, but
5. Wholesome approach and to free creation from cycle of note that it cannot be seen but its effect is visible - e.g.
birth and death colour of the eyes etc.,. - hence indirect proof). Of course
5. Destructive in evidence. Both constructive and destructive we cannot prove/disprove whether the Creator is there; we
approaches apply to serve humanity in its daily needs. can only realise this, and even realisation is, says Gurbani,
We shall take few of the fundamental questions that human in His hands alone: we must pray for His kindness.
mind asks repeatedly and see how the two disciplines cope “nwnk hukim n cleI nwil Ksm clY Ardwis ]
with them. The most obvious ones are the Creator and the “ieknw hukmI bKsIs ieik hukmI sdw BvweIAih ].”
Creation but there are many more.
jup jI, g.g.s 2
The Creator:
(a) Sikhi - The Creator is the foundation of all, both living (b) Science: Science does not recognise Creator or its
and non-living, visible and invisible and shall always be existence. It is possible to trace life/non-life down to
forever more. few fundamental principles which are basic and
“Awid scu jugwid scu ] hY BI scu nwnk hosI BI scu ]1]” repeatable. Everything appears to evolve and change
through these principles: understanding of them means
jpu jI, g.g.s, p.1
mastery over the whole.
All that is visible in the gross form has emerged from the
miniature form in the mind. Neither anything is born nor Science has used this quite successfully since hypothesising,
dies, all the creation is within His command, and He alone reasoning and proving have to be reliable and valid,
mobilises it. He alone exists in all; He creates and destroys in wherever, whenever and by whoever they are done. Clearly
many ways. then most things which are observable would fall under
jb dyKau qb sBu ikCu mUlu ] nwnk so sUKmu soeI AsQUlu ]5] these categories; quite a few invisible ones would also fit
g.g.s 281 (14/5) into this category, so long as their effect can be detected
nh ikCu jnmY nh ikCu mrY ] Awpn cilqu Awp hI krY ] indirectly.

Example of visible things: petrol in a car would make the

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car move provided engine (a device to convert one form of Answer to the first question is that we do need to submit
energy into another) is there. Who moves the car? Energy. TOTALLY AND UNCONDITIONALLY. Second question
Can we see it? No, but its effect is apparent. is more serious and in fact relates to the first in the sense
that some of you may say that it is a "blind faith" then,
Example of invisible things: Cathode Ray tube, where high surely Science is lot better than this! Precisely, so, I will
energy electrons hit the zinc sulphide coated screen and quote Guru Nanak Dev Ji again:
causes it to fluoresce, the energy of which falls within the ….AklI swihbu syvIAY AklI pweIAY mwnu ]
visible part of the spectrum. Remember, electrons are not AklI piV@ kY buJIAY AklI kIcY dwnu ]
visible and cannot ever be seen by the human eye since they nwnku AwKY rwhu eyhu hoir glW sYqwnu ]1] (m.1, 1245)
would penetrate the light sensitive cells in the eye and will
destroy them in the process. Wise thing to do is to recite the Lord and be honoured; wise
thing to do is to read (the bani that praises Lord),
Clearly then in Science, so called "belief "in the realm of understand its deep intricate secrets and to expound to the
religion is replaced by 'proof', which must be reliable and others. Says Nanak! This is the only righteous path of life;
valid even if obtained indirectly. Whilst this makes Science a s/he who tells otherwise is a Satan.
very powerful discipline, and in today's world counts for its
growing fortune, it is also its misfortune; the latter is not Clearly then in submitting to His Will, Guru does not want
realised by many - neither by scientists (majority of them!) us to lose our senses, to discern right from wrong; He only
nor by their followers (brain washing!). Some of you are wants our total belief, so far as we don't doubt God. So we
beginning to ask yourself this question as to whether what I are instructed to be warned and look out for fake sadhus and
am saying is true: can scientists be really brain washed by sants and gurus (and there is no shortage of them in today's
their own activities? world !). Answer to the third question has automatically
been given; while we have used reasoning to find out right
The answer is YES. Clearly if we look back what we have from wrong, once on the right path, the time must not be
discussed, we see that while Science will always strive for wasted; INVOLUTION must begin.
perfection too, it will never quite reach there! Why? It asks “mY Kojq Kojq jI hir inhclu su Gru pwieAw ] ……”
question, it solves it by the best possible tools available at the sUhI, m.5, CMq, g.g.s, 785
time. It gives rise to ten more questions in all directions. “……..Kojq Kojq KoijAw nwmY ibnu kUru ]
Solving these ten in a similar way as above raises further jIvn suKu sBu swD sMig pRB mnsw pUru ]2]”
hundred. Take an example of any modern or past invention
iblwvlu mhlw 5, g.g.s 811
and see that ideas emerge from the mind as hypotheses, then
reasoned and give rise to some crude model. When it is tried “Kojq Kojq pRB imly hir kruxw Dwry ] …….”
and tested, the process of refinement begins since its side kydwr, CMq m.5, g.g.s 1122
effects become apparent. The process of perfection, based on “soDq soDq soiD qqu bIcwirAw ]
reasoning continues for ever ……. ? nwm ibnw suKu nwih srpr hwirAw ]4]” sUhI, m.5, g.g.s, 761
Science or Sikhi-Conclusion:
Clearly then what we should believe must not by pass of our
Science and Sikhi are not mutually exclusive though science
scrutiny, whether we are on the right path.
and other religions may be. While in science things happen
From here on ward, the Guru's Shabad, the Nam, the Amrit,
because of a favourable chance, according to Sikhi they
begins to lead you in leaps and bounds. The state of
happen because of the Will of Akal Purakh, Viz.
reasoning, while supremely high in the scientific world, is
hukmY AMdir sBu ko bwhir hukm n koie ] jup jI, m.1, g.g.s 1
very low in the search for the ultimate truth, the Creator.
Listen to Guru Granth Sahib Ji again: Where Science ends, Sikhi begins. Those who have found
“shs isAwxpw lK hoih q iek n clY nwil ]” Him have become like Him; He is beyond description and
jpu jI, g.g.s, p.1 so are His saints! No body created Him, He is rootless and
(that is: even if thousands of thoughts and wisdoms were free from illusion.
possessed, none shall accompany (me)). “ QwipAw n jwie kIqw n hoie ]
So, the ultimate truth, the Creator, cannot be reasoned out. As Awpy Awip inrMjnu soie ]” m.1, g.g.s 2
opposed to Science, religion is a belief. You may say then Says Guru Gobind Singh Ji that Akal Purkh is neither
that if God cannot be found by reasoning, does this mean that reduced nor increases, He pervades His creation uniformally
the people should just submit themselves to the Will of God? at all times. He who remains in command from the
How do we know what we are doing is right? beginning to the end, know Him to be my Guru.
After all what we are trying to sort out is being reasoned ….. “ n vwD hY n Gwt hY n vwD Gwt hoiq hY ……”
Akwl ausqiq, d.g, p.10

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“ nw Ehu bFY n Gtqw jwie ] Akul inrMjn eykY Bie ]” Sikhi supports all such research which is beneficial for the
gauVI, kbIr jI, g.g.s 383 whole and which is both morally and ethically observed. For
Now lets have a look at how Guru Granth Sahib Ji answers example, experimentation on the stem cells for producing
the questions we put in the beginning, namely, organs would be acceptable - this is helping but creating a
designer babies or cloning to live for ever is morally wrong
and unethical. Here is Guru Granth Sahib's answer to this:
• who you are and why you are here?
jy jug cwry Awrjw hor dsUxI hoie ]
• beginning of creation and how it is going to end?
• cloning and playing God? If one could live a life equivalent to four ages and were to
Says Guru Granth Sahib Ji that you are part of that big play extend it by further ten folds;
which has been played for countless number of ages. In the nvw KMfw ivic jwxIAY nwil clY sBu koie ]
beginning was this singularity and nothing else; through Became popular/famous in the nine continents (of the
shabad the whole visible and invisible game began: world) and all were to be obedient;
kIqw pswau, eyko kvwau, cMgw nwau rKwie kY jsu kIriq jig lyie ]
iqs qy hoie lK drIAwau ]16] Acquired a good name, became praised and fame worthy
From one word (the Lord) evolved everything; thousands of world over;
rivers of life sprang - (cf. with big bang; it is big alright but jy iqsu ndir n AwveI q vwq n puCY ky ]
without a bang). The visible form therefore is an expansion But if one did not come under the gracious eye of the Akal
of the formless. The Lord has no colour, caste, creed, nor any Purakh (despite all the name and fame), one be ignominious
physical shape or form. The actual account of creation in and insignificant;
detail appears under: kItw AMdir kItu kir dosI dosu Dry ]
"Arbd nrbd DUMDUkwrw, Worm amongst worms; guilty of being forgetful of the
Drin n ggnw hukm Apwrw ] Name;
nwnk inrguix guxu kry guxvMiqAw guxu dy ]
(mwrU, m.1, g.g.s 1035)."
qyhw koie n suJeI ij iqsu guxu koie kry ] 7 ]
In essence, Sikhism states the followings:
From Lord came air, from air came water and from water O, Nanak! The Creator confers virtues on the virtue less,
came lower beings, evolving into higher beings, including and greater virtues upon the pious ones. There is none else
plants, culminating in humans as the supreme product of who could match Lord’s blessing (7).
evolution. It does not advocate instant creation neither that So in Sikhi, contentment is very important. To have happy
the evolution is at an end. I do not know whether Prof. and healthy body with healthy mind that is enlightened
Hawking has made up his mind yet but Sikhism says that (conscious) with Lord is far more important than living for
anything and everything that is created shall change and ever. So, I return to the question being asked in the
vanish one day, including the earth and the sky and the beginning: whether religions are relevant to our lives in the
multiple universes. modern computer age?
“Driq Awkwsu pwqwlu hY cMdu sUru ibnwsI ] m.5, g.g.s 1100
I cannot speak for the others but the religion of the Nam, the
The earth, sky, nether regions, moon, sun – all shall vanish.
Guru Granth Sahib,shall march on and on and on, undented
This game has been played many times before:
by science’s discoveries. After all, the religion of the Nam is
“keI bwr psirE pswr ] sdw sdw ieku eykMkwr]”
also discovery not ours but bestowed upon us as a
suKmnI, m.5, A.10, g.g.s realisation by the Lord, that it is He who is in control and
• So why are you here on this earth? shall remain so for ever more, no matter what, for Guru
BeI prwpq mnuK dyhurIAw goibMd imln kI ieh qyrI brIAw ] m.5 Nanak says:
It is your supreme duty, inter alia, that you received this hukmY AMdir sBu ko bwhir hukm n koie ] jup jI, m.1, g.g.s 1
body for one purpose and one purpose only: to realise that Everything that happens is within His command, none is
this is the time to unite with the Lord. Once the game is over, outside.
it is too late, - seek therefore here and now; heaven and hell
are here and now. Imperfect shall transmigrate again and Essence:
again. • The Creator is invisible and supreme. It cannot be felt
SMjogu ivjogu dooie kwr clwvih lyKY Awvih Bwg ] by our five senses and is only realised by few.
m.1, jpu jI (29) • Science tests visible and invisible things that can be
To unite and depart are the two ways bestowed by the Lord, proved directly or indirectly; it is inherently
according to our deeds. evolutionary and therefore, both its instruments and
• Why do we want to be cloned? analysis shall never be final.
• Science can never find God, although it may play God!
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

• Sikhi and Science are not mutually exclusive, they are soul. People undertake fasts, walk miles barefoot, and
same in most cases, except a) Science does not accept mortify their flesh in untold ways to reach their goal of the
the Creator, neither answers where everything has come sight of the magical place. Even those who can barely crawl
from; Science accepts chances, Sikhi His Will. make it; relatives, friends or hired help carry some who
• Sikhi begins where Science ends. Sikhi is total revelation cannot walk or crawl.
from Akal Purakh.
Whether they are associated with Hinduism or Roman
© Dr H S Dhillon, delivered on 10th October 2004 on the Quad Centennial Catholic belief, many places have a natural spring or, as
of the Adi Granth Sahib Ji’s first installation in Harmandar Sahib, Amritsar,
in 1604, at the Singh Sabha International (UK) convention at Cranford
commonly seen in Hindu practice, a flowing river. A dip in
Community College, Cranford. hardialsd@yahoo.co.uk the holy water (even if not so clean), the devotees are
***** convinced, will cleanse and renew their mind, body and
SIKH PILGRIM’S PROGRESS soul. There is magic in the idea of running water washing
Dr. I.J.Singh, New York over you. Since the mind and soul are not so easily
This brief essay has nothing to do with John Bunyan’s accessible, washing the body would suffice. I guess all
wonderful classic “Pilgrim’s Progress,” published at the turn people need their own Wailing Wall.
of century. It has to do with the sorry void between some
Sikh attitudes and Sikh practices. Since the word “Sikh” Of the over 250 Christian denominations, the Roman
derivatively means a student, to my mind, a Sikh cannot be Catholics are perhaps the most deeply attracted and attached
anything but a pilgrim on the road of life – an endless to places of pilgrimage, whether to the healing waters at
journey. For a Sikh, the perpetual student on an endless Lourdes or the Stations of the Cross. Muslims recognize
journey of self-discovery, the journey is the destination. only one pilgrimage, that to Mecca, and they require it of
With that attitude how should a Sikh pilgrim identify an end the faithful. In keeping with the multiplicity of their
spot for an endless journey? pantheon, the Hindu view of pilgrimage strongly exhorts the
followers to the virtues of yearly treks to a variety of places,
Most religions seem to recommend places of pilgrimage. each with its own promise of redemption and delivery in its
Most encourage their devotees to go on pilgrimages. Some own special way, in this world or the next.
even make it a requirement. Good Muslims are mandated to
visit Mecca at least once in a lifetime. Hindus, if they can Keep in mind that all holy places have caretakers, monks,
afford it, routinely visit their many places of pilgrimage at clerics and others of the same ilk. They all need to justify
least once a year. Most Hindu places are at the banks of their existence. They all need to feel needed. They all need
rivers like the Ganges that they consider sacred. to make a living. Out of the desperation of ordinary people
Considerable Hindu mythology is attached to such places. is thus born a multi-billion dollar industry. This burgeoning
As I write this Hindus numbering in the hundreds of business of religion reminds me of the essayist Alan Dunn
thousands are gathered to celebrate a most auspicious event who noted that “Everything one does enough of eventually
at their most auspicious place at the junction of three generates its own interest and one then begins to believe in
auspicious rivers, two of which are real and the third is it.”
mythological. A dip in the waters, they believe, can be the
most auspicious happening in their lives. Men and women are social animals. The greatest influence
on them for the greatest good or the wiliest evil is neither
It is not surprising that religious authorities would from any esoteric philosophy nor from the great minds or
recommend pilgrimages to holy places. It could be the most souls of any era, but from their peers and the culture
painless, even if not the easiest or most economical, way for created by them. There are fashions and fads in everything,
people to be introduced to their own history and heritage. It whether it is clothing or drinking, ideas or treks up the holy
might be a most effective way for people to integrate their mountain. Usually we mostly ape those around us.
culture and history into their lives and their bones. Visiting
places associated with their ancestors or leaders are perhaps In India the dominant culture, both in numbers and in
entertaining. Over time these simple objectives seem to have mythological history, is Hindu. During much of early
gotten lost or side tracked. Magical attributes and qualities Sikh history, Hindus were the downtrodden people of
are now assigned and associated to historical places. Why we India. Sikhs took up their cause, not because they agreed
need some magic in our lives is simple. The desperate with Hinduism but because Hinduism was under siege
qualities of our lives convince us that only a stroke of magic and the lot of the Hindu was no better than that of a
or miracle can deliver us. slave. Sikhs saw an injustice and rallied to their defense
Places of pilgrimage become intertwined with expectations of and to the defense of the Hindu religion.
remittance and forgiveness of sins and transgressions. They
hold the hope of healing, of restoration of the mind, body and Sikhs have remained from their inception a very small
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

minority in a Hindu society. Hindu and Sikh history remains of pilgrimage. One legend claims that if, at every step, you
intricately intertwined, primarily because of the recite Japji, the morning prayer of the Sikhs, you are
circumstances in which Sikhism arose and evolved. Most of promised salvation. Such a covenant, I submit, would not be
the early converts to Sikhism came from Hindu background, consistent with the clear teachings of the Sikh Gurus.
many still do. It is good to remember a whimsical, tongue in Gurbani clearly recommends that a pilgrim immerse
cheek observation of John Kenneth Galbraith that everything himself in the pool of remembrance of God to wash away
that reaches India, even industry, gets Hinduized in the his sins. At several places gurbani instructs that the only
process. This has happened not just to McDonald’s and KFC pilgrimage is the awareness of the Infinite within each of
but also to all major religions in India. For instance, us. There is no place of pilgrimage outside of us. The
Christianity and Islam in India are not practiced as they are journey to the Infinite within is the only pilgrimage that
elsewhere. Sikhism, too, has absorbed significantly of Hindu can cure all ills; it is the only panacea.
attitudes and worldview, even though some are directly
contradictory to the very clear teachings of the Gurus. Among the many geographical places of pilgrimage that
Sikhs seem to have discovered or invented, none is currently
Sikhs, small in number and of recent history, have done what more eye-catching or popular than the one in Hemkunt. It
I would expect of most people. If Hindus had hundreds, nay is a beautiful gurdwara in a most attractive, scenic location
thousands, of holy places of pilgrimage, Sikhs were certainly in the Himalayas about 15000 feet above sea level.
not going to be left behind. So we have invented quite a Thousands and thousands of devotees make yearly treks. It
few places of our own and imbued them with magic, even is also close to Badri Nath and a temple to Laxman, two
though to do so, we had to ignore the clear writings of the important Hindu centers of pilgrimage. How Hemkunt
Gurus themselves. came to capture Sikh imagination and consciousness makes
We started by making our historical gurdwaras into places of a compelling story.
pilgrimage. We, then, needed to discover and anoint our one
place of pilgrimage that outranked all the others. That honor When Guru Gobind Singh prepared a final version of the
was bestowed on the Golden Temple at Amritsar. We Guru Granth, the sacred scripture of the Sikhs, he did not
labeled it our Vatican, the Mecca of the Sikhs. Such thinking include any of his own writings in it, although he was a
is and was not entirely without reason. The history of the prolific writer and poet himself. Most of his own
Golden Temple encapsulates the history of the Sikh nation in voluminous writings were lost in the subsequent years when
many ways. The importance of this place to Sikh psyche Sikhs were literally fighting for survival. The exigencies and
cannot be overestimated. Each slab of marble, each brick or imperatives of survival were such that they were unable to
piece of mortar tells a tale of martyrdom and sacrifice. preserve the writings of Guru Gobind Singh. Later his
History permeates the edifice. But we forget it is only as compositions were collected and assembled as best as they
history that it is paramount. It is not that a glimpse or touch could be but the authenticity of the collection remained in
of the bricks, marble or gold would banish all ills, defeat our doubt. In this anthology, popularly known as Dasam Granth,
enemies or cure any worries. It is not that a dip in its pool even today 300 years later, scholarly debate still continues
will help us win the lottery of life. We often forget that the on which compositions or parts thereof are authentically
last four Gurus never even visited the Golden Temple. Guru Gobind Singh’s and which are perhaps attributable to
There is no Mecca that a Sikh must visit in his lifetime. some other poet of that time.
There is no Sikh Vatican from where a Pope may speak
ex cathedra and issue edicts that are binding upon the In one of the epics included in the Dasam Granth, labeled
faithful. Bacchitter Natak Guru Gobind Singh supposedly describes
his earlier life prior to the one in which he was born as
Still, visiting historical gurdwaras that have rapidly become Gobind. If we accept this version, Guru Gobind Singh
our places of pilgrimage is like traveling down the byways describes a geographical location in the Himalayas, without
and highways of history. A trip to such gurdwaras undertaken naming it, where he meditated as an ascetic, and where God
with some introspection can place us squarely in the midst of anointed him to come to earth as Gobind, inaugurate the
our rich and glorious heritage. But to see them as places of nation of the Khalsa, and lead his Sikhs on the path of
pilgrimage clearly runs counter to the message of righteousness. Some observers – an unnamed Englishman
Sikhism. and later two Sikhs, Mohan Singh and Bhai Vir Singh,
There is a gurdwara built by Guru Amar Das that has 84 drew upon the descriptions in the Bacchitter Natak and
steps leading to an underwater spring. He had it constructed identified Hemkunt as that place. And the rest, as they say,
to provide a reliable source of water supply to the local is history.
villagers. This was important for in those times droughts
were common. If the rains were late the people suffered. The devout Sikhs who pointed their finger at the location
But now we have added legends to it to promote it as a place did not take into account that all of the writings in
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

Bacchitter Natak were not necessarily authenticated. More the Golden Temple or other historical gurdwaras. Then
importantly they overlooked some important lessons from they distribute these most reverently to their friends and
earlier Sikh Gurus and elementary Sikh history. family as if these are indeed specially blessed. Inherent in
(Incidentally, there is no denying Bhai Vir Singh’s this practice is an assumption that this water and parshad
scholarship and contribution to Sikhism and its renaissance. are from a special gurdwara and, therefore, outrank in
It just goes to show that even the brightest, most enlightened spiritual or therapeutic value what you might receive at the
people, those with the most impeccable credentials, can local gurdwara. This practice again appears to have no
sometimes lose their bearings.) base in logic, reason or Sikh teaching, and may be an
Guru Angad, the second Guru of the Sikhs, before he became accretion from the Hindu influence around us.
a Sikh, was an ardent Hindu Devi worshipper as was the third
Guru Amar Das. Both used to undertake yearly pilgrimages The magic and mystery of the human mind are such that we
to Hindu centers. But when they came into the Sikh fold and often do not and cannot comprehend. The mind feels
accepted Sikh teaching, they gave up the practice of liberated after a dip in holy waters because that is the
pilgrimages. They never went on a pilgrimage again, nor did power of the mind, not of the water. The mind, as
they ever recommend that any Sikh should undertake one. If gurbani says, is the divine spark within the human. Sikhism
any Guru went to a Hindu or Muslim place of worship, it exhorts humans to recognize and nurture this divine power.
was with only one idea and that was to teach his message, It needs, not holy waters, but contemplation, prayer and
never to join in a pilgrimage. Even now at no gurdwara, grace.
and never in any Sikh assembly is it recommended that we
revere the places to which Bhai Lehna (who later became The only pilgrimage is of the mind and the only place is the
Guru Angad) or Bhai Amar Das paid yearly visits of worship awareness of the Infinite within each of us. To find this
before they became Sikhs. Those places have no importance place of pilgrimage we need to travel within us, not outside
to Sikhs or Sikhism. of us. To travel within is to travel the farthest. Such a
pilgrimage is designed to build minds, mold character
To my mind the more powerful argument against the and develop integrity. As Bill Clinton, who finally
cultish pilgrimage to Hemkunt stems from this history. understood the need for character and integrity ruefully
Even if every word in the Bacchitter Natak were true, I admitted when he left the Presidency, “Character is a
would submit, even then Hemkunt would hold no journey, not a destination.”
importance. There is no more reason to make anything of [Among others this article is meant for people like Attorney Gurcharanjit
Singh Lamba and other worshippers of Dasam Granth like him. ED]
any place or event associated with the supposedly previous
life of Guru Gobind Singh than there is to nurture the places *****
where Bhai Lehna and Amar Das went yearly before they ivÈv iswK sMmyln ivc kOm dy jVHIN qyl-pIr muhMmd
embraced Sikhism. It is good to remember that Guru Gobind
Singh never visited Hemkunt, the supposed site of his iswK kOm dy hirafvl dsqy afl ieMzIaf iswK stUzYNt PYzryÈn dy
meditation during an earlier birth, nor did he recommend that pRDfn krnYl isMG pIr muhMmd jI df ibafn pVH ky buhq hI hYrfnI
any Sikhs should. The clearest test of any practice lies in the aqy duK hoieaf hY . asI qf rotI dI Kfqr pRcfrk bxy anpVH
Guru Granth; gurbani could not be any more explicit when it bfibaf vfry hI socdy rhy ik pVHnf ilKxf iehnf dy vws dI gwl nhI
says that the only place of pilgrimage is remembrance of hY ieh ieDro-AuDro suxIaf-suxfeIaf sfKIaf suxf ky afpxy Pulky-
God. qorI df pRbMD kr lydY hn. pr awj pqf lwgf hY ik sfzy pVHy-ilKy
nojvfn vIr ijhnF ny kwl nMU sfzI kom dI vfgzor sBflxI hY ,Auh
In visiting a gurdwara – any gurdwara whether it is the vI iehnf anpVH bfibaf nflo koeI buhqy vwKry nhI hn.
Golden Temple or Hemkunt - the motivation is all-important. afl ieMzIaf iswK stUzYNt PYzryÈn dy pRDfn krnYl isMG pIr muhMmd
It is one thing if one visits a gurdwara to imbibe the lessons jI dy bcn, “ ik sfihb sRI gurU grMQ sfihb dI pivwqr bfxI rfg
of Sikhism, quite another matter altogether if the visit is to a mflf Aupr ÈMky pRgt kr ky smuwcI iswK kOm nUM rfg mflf dI pivwqr
place of pilgrimage. Some gurdwaras have been so bfxI nUM gurbfxI df ihwsf nf mMnx dI apIl krnI gurU sfihb aqy
successfully promoted as places of pilgrimage that they have Kflsf pMQ dI vwzI qOhIn krn dy brfbr hY ”.
become booming businesses that attract innumerable pilgrims vIr jI ieh jfxkfrI idE ik ieh pivwqr bfxI ‘rfgmflf’
from all faiths. It is not so easy to shut down or change the df lyKk kox hY? ieh iks guru sfihb jI dI jF siqkfr Xog Bgq
direction of a growing enterprise in which many jI dI rcnf hY? kI qusI gurU gRMQ sfihb jI dI sfrI bfxI ivwco iksy
ambitious, successful entrepreneurs have a stake. iek pfvn pwgLqI df hvflf dy skdy ho ijs dy lyKk vfry jfxkrI nf
imldI hovY? hoeIaf BUlf leI iKmf krnf jI,
Parenthetically I note that not unrelated to our attitude (and afdr sihq, srvjIq isMG, kYilPornIaF
need?) of pilgrimages is another fast growing trend in Sikhs.
From their periodic trips to the homeland I notice that many
Sikhs bring parshad or bottles of water from the pool at *****
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The Sikh Bulletin m`Gr-poh 536 November-December 2004

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ëËÃñÅ ÕÆåÅ Ç×ÁÅ ÇÕ ê³ÜÅì ç¶ Ôð¶Õ òÅÃÆ ù êÅäÆ êÌåÆ ÜÅ×ðÈÕ ÕÆåÅ
Joly,Drm rwj dI kichrI, jmdUqW dy Awaux jwx dw rsqw Awid
ÜÅò¶×ÅÍ ÃÌÆ ×¹ðÈ ×Ì¿æ ÃÅÇÔì ÜÆ çÆ ×¹ÇðÁÅÂÆ Áå¶ Ö³â¶-ìÅචçÆ êÅÔ¹ñ ç¶ puCx qy ikvyN is`D krWgy ik ikQy hY? pr gurU bwby ny qW 540 ku
îÔ¼åò ù ê¶ô ÕðÇçÁ» ÇÂÕ îå¶ ÇòÚ ÇÕÔÅ Ç×ÁÅ ÇÕ ×¹ðÈ ×Ì¿æ ÃÅÇÔì ÃÅⶠswl pihlW hI ies swry dy swry isDWq nUM inkwr id`qw sI jdoN
ܹׯ-Ü¹× Áà¼ñ Áå¶ ÇÂÕ¯-ÇÂÕ ×¹ð×¼çÆ êÌÅêå ôìç ×¹ðÈ ÔéÍ ÇÂà ÇòÚ aunHW ny Awpxy Gr v`fy v`fy lokW dy swhmxy jnyaU pwaux qoN ienkwr
Çüֻ ç¶ ×¹ðÈ ÃÅÇÔìÅé» çÆÁ» ÇüÇÖÁÅò» çÅ å¼åÃÅð ÔËÍ ÇüÖÆ ç¶ ç¹ôîä å¶ kIqw sI qy nwl dI nwl ieh vI smJw id`qw ik:
ÇÃ¼Ö ê³æ çÆ åìÅÔÆ ñ¯Úä òÅÇñÁ» é¶ Ôî¶ôÅ ôìç ×¹ðÈ ç¶ ð¹åì¶ Áå¶ îÔ¼åò
pauVI] AMdir rwjw qKqu hY Awpy kry inAwau ] gur sbdI
dru jwxIAY AMdir mhlu Asrwau ] {pMnw 1092}
ù ãÅÔ ñÅÀ°ä çÆ Õ¯Çôô ÕÆåÆ ÔËÍ ÇÂà Óå¶ òÆ ÇÚ¿åÅ êÌ×àÅÂÆ ×ÂÆ ÇÕ ×¹ðÈ
ArQ:—(jIv dy) AMdr hI (jIAW dw) mwlk (bYTw) hY, (jIv dy)
×Ì¿æ ÃÅÇÔì ÜÆ çÆ îÔ¼ååÅ ù ØàÅÀ°ä ñÂÆ ÇÃ¼Ö Çòð¯èÆ ôÕåÆÁ» ò¾ñ¯º AMdr hI (aus dw) q^q hY, auh Awp hI (AMdr bYTw hoieAw, jIv
ÁÖ½åÆ çÃî ×Ì¿æ ù ÃÌÆ ×¹ðÈ ×Ì¿æ ÃÅÇÔì ç¶ ìçñ òܯº À°íÅÇðÁÅ ÜÅ ÇðÔÅ ÔËÍ dy kIqy krmW dw) inAW krI jWdw hY; (jIv dy) AMdr hI (aus dw)
ÇÂà òÅð îÇåÁ» ÇòÚ ÃÇÔÜèÅðÆÁ» ñÂÆ òÆ ð¹¼Ö éðî ÕÆåÅ Ç×ÁÅ ÔËÍ ÇÂÔ mhl hY, (jIv dy) AMdr hI (bYTw jIv ƒ) Awsrw (dyeI jw irhw)
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 29
The Sikh Bulletin m`Gr-poh 536 November-December 2004

hY, pr aus dy mhl dw bUhw gurU dy Sbd dI rwhIN l`Bdw hY[ jh jh dyKw qh qh soeI] ibnu siqgur Byty mukiq n hoeI]
gurUbwxI ivc ‘nrk surg’ iek`Tw 18 vwrI, nrk 51vwrI, surig ihrdY scu eyh krxI swru ] horu sBu pwKMfu pUj KuAwru
10 vwrI, surg 7 vwrI, surgu 9 vwrI, surgw 2 vwrI qy surgY iek ]6]m:1,pMnw 1343]
vwrI AwauNdw hY[ ishwrI, ibhwrI, AONkV, dulYNkVy qy dulweIAW dw Awpu pCwxY mnu inrmlu hoie] jIvn mukiq hir pwvY soie]
sbMiD ivAwkrx nwl hY[bwkI nrk surg qoN Bwv mwVy cMgy QW qoN hirgux gwvY miq aUqm hoie] m:3, pMnw 161]
hY[ ijhVw vI jIv s`c nwl juVdw hY auh ijauNdy jIA hI mukqI
nrk: pRqp`q kr skdw hY[
BweI kwhn isMG nwBw mhwn koS dy pMnw 683 qy nrk dy ArQ
krdy ilKdy hn, “ sMgX- purwxW Anuswr auh dyS ijQy pwpI jIv nrk surg dI kwF iks ny k`FI?
bury krmW dw Pl Bogx leI jWdy hn dozK,jh`nm[ gRMQW dy m`qByd ijhVI cIz iksy ny dyKI nhI qy au~s bwry soc vIcwr krky au~snUM
krky ienHW dI igxqI v`D G`t hY[ mMnU ny 21 nrk ilKy hoNd ivc ilAWdw igAw hY au~s kMm dy ipCy koeI mMqv huMdw hY ijs
hn[bRhmvYvrq ivc 86 nrk kuMf ilKy hn[ purwxW ivc nrk nwm bwry swnUM gurU bwxI cwnxw pwauNdI hY[
dw nrkwsur dYNq vI iliKAw hY[ iesy dw dUjw nwm BuUmwsur vI d`sdy slok mÚ 2] kQw khwxI bydNØI AwxI pwpu puMnu bIcwru] dy dy lYxw
hn[gruV purwx dy qIsry AiDAwie ivc Bgvwn ivSnUM dI zbwnI lY lY dyxw, nrik surig Avqwr ] (pMnw 1243)
nrkW dI ku`l igxqI iek l`K ilKI hY[ ArQ:— (jo) qwlIm vydW ny ilAWdI (Bwv, id`qI), (aus ivc
eIsweIAW ny nrk nUM Hell Aqy muslmwnW ny iesnuU dozK Aqvw ieh) ivcwr hY ik pwp kIh hY qy puMn kIh hY, (aus ny ieh d`isAw
jhMnm imQ ilAw hY[ hY ik h`QoN) dy ky hI (muV) leIdw hY qy jo kuJ iksy qoN lYNdy hW auh
surg: (Agly jnm ivc) moVIdw hY, (Awpxy kIqy krmW Anuswr) nrk
mhwnkoS dy pMnw 218 qy surg dy mqlb hn: AwnMd,suK[ dyvlok ivc jW surg ivc A`pVIdw hY, (ies qwlIm Anuswr) dunIAw
bihSq, ieMdRlok iliKAw hY[ au~cIAW nIvIAW jwqW qy iksmW dy vihmW ivc ^uAwr hMudI hY [
muslmwn lok bihSq dI mMg krdy hn qy bRwhmx lwlc v`s svrg Awsw mhlw 5 ] qIriQ jwau q hau hau krqy ] pMifq pUCau q
dI[ pMifq qy mOlvI auproN v`K v`K idsdy hn pr AMdroN ie`k hI mwieAw rwqy ]1] so AsQwnu bqwvhu mIqw ] jw kY hir hir
hn[ kIrqnu nIqw ]1] rhwau ] swsqR byd pwp puMn vIcwr ] nrik
koeI khY qurku koeI khY ihMdU ] koeI bwCY iBsqu koeI surigMdU ]4] surig iPir iPir Aauqwr ]2] hy im`qr ! mYƒ auh QW d`s ij`Qy
khu nwnk ijin hukmu pCwqw ] pRB swihb kw iqin Bydu jwqw hr vyly prmwqmw dI is&iq-swlwh hMudI hovy [1[rhwau [pMnw
]5]9] {m:5, pMnw 885} 385]
hy BweI ! koeI mnu`K AwKdw hY ‘mYN muslmwn hW’, koeI AwKdw hY hy im`qr ! jy mYN (iksy) qIrQ auQy jWdw hW qW auQy mYN ‘mYN (DrmI)
‘mYN ihMdU hW’ [ koeI mnu`K (prmwqmw pwsoN) bihSq mMgdw hY, koeI mYN (DrmI)’ AwKdy vyKdw hW, jy mYN (jw ky) pMifqW ƒ pu`Cdw hW qW
surg mMgdw hY [4[ auh BI mwieAw dy rMg ivc rMgy hoey hn [1[(hy im`qr !) Swsq® qy
ihMdU Drm ies dI pRoVqw krdw hY ik ies izMdgI ivc cMgy kMm byd pMunW qy pwpW dy ivcwr hI d`sdy hn (ieh d`sdy hn ik Plwxy
krn vwilAW qy puMn-dwn krn vwilAw nUM surg AQvw svrg qy kMm pwp hn Plwxy kMm pMun hn, ijnHW dy krn nwl) muV muV
mwVy kMm krn vwilAW nUM mrn qoN bwAd nrk ivc QW imldI (kdy) nrk ivc (qy kdy) surg ivc pY jweIdw hY [2[
hY[bnwrs dy iek mMdr ivc Awrw l`gw mYN AwpxIAW A`KW nwl jy Eie idsih nrik jWdy qW aun@ kw dwnu n lYxw ] dyNdw nrik
1983 ivc dyK ky AwieAw hW[ ijs dw ieqhws ieh hY ik jy koeI surig lYdy dyKhu eyhu iD|wxw ] Awip n bUJY lok buJwey pWfy Krw
AwdmI AwpxI swrI sMpqI bnwrs dy ies mMdr nUM dwn dy dyvy qy isAwxw ] m:1, pMnw 1290]
Awpxw gl ies Awry nwl k`tvw lvy qW auh is`Dw svrgW nUM bgYr jy ieh swry (mws qoN bxn krky) nrk ivc pYNdy id`sdy hn qW
iksy AiVcn dy, jwvygw[ies Awry vwlI khwxI dI swKI gurUbwxI auhnW qoN (mws-iqAwgI pMifq ƒ) dwn BI nhIN lYxw cwhIdw[
vI BrdI hY[ (nhIN qW) vyKo, ieh Acrj D`ky dI g`l hY ik dwn dyx vwly nrky
mn kwmnw qIrQ jwie bisE isir krvq Drwey] mn kI mYlu n pYx qy lYx vwly surg ivc[ (Asl ivc) hy pMifq ! qMU FwFw cqur
auqrY ieh ibiD jy lK jqn krwey]3]m:5, pMnw 642] hYN, qYƒ Awp ƒ (mws Kwx dy mwmly dI) smJ nhIN, pr qUµ lokW ƒ
pr gurmiq ies isDWq nwl sihmq nhI[ ikauNik iks ny vyiKAw smJWdw hYN [
hY ik mrn qoN bwAd mukqI jW svrg imldw vI hY jW nhI[ ies aupr ilKy slokW qoN ies smJ pYNdI hY ik nrk surg dI kwF
g`l dI pRoVqw Bgq rvIdws jI krdy hn[ cqr pMifq dI hY qy ies isDWq krky ieh lok swDwrx lokW nUM
mUey hUey jau mukiq dyhugy, mukiq n jwnY koielw] ey pMfIAw mo kau lu`t rhy hn
FyF khq, qyrI pYj ipCMaufI hoielw] pMnw 1292] nrk surg qoN Cutkwrw hI mnu`KI AzwdI dw swDn hY[
jy qUµ mYƒ mrn ip`CoN mukqI dy id`qI, qyrI id`qI hoeI mukqI dw iksy gauVI pUrbI] surg bwsu n bwCIAY, frIAY n nrik invwsu ]
ƒ pqw nhIN l`gxw; ieh pWfy mYƒ nIc AwK rhy hn, ies qrHW qW honw hY so hoeI hY, mnih n kIjY Aws ]1] rmeIAw gun gweIAY
qyrI AwpxI hI ie`zq G`t rhI hY (kI qyrI bMdgI krn vwlw koeI ] jw qy, pweIAY prm inDwnu ]1] rhwau ] ikAw jpu ikAw qpu
bMdw nIc rih skdw hY? ) [2[Bgq jI mukqI dI mMg pRmwqmw sMjmo, ikAw brqu ikAw iesnwnu ] jb lgu jugiq n jwnIAY,
pwsoN ijauNdy jIA krdy hn[ Bwau Bgiq Bgvwn ]2] {Bgq kbIr, pMnw 337}
ies isDWq dy ault gurmiq mnu`K nUM ijauNdy jIA mukqI pRqp`q ArQ:—nwh ieh qWG r`KxI cwhIdI hY ik (mrn ipCoN) surg dw
krn dw qrIkw d`sdI hY[ vsybw iml jwey Aqy nwh ies g`lNo frdy rhIey ik ikqy nrk ivc
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 30
The Sikh Bulletin m`Gr-poh 536 November-December 2004

hI invws nwh iml jwey [jo kuJ (pRBU dI rzw ivc) hoxw hY auhI ArQ :—jo mnu`K pRBU dI rzw ƒ mn ivc im`TI kr ky mMndw hY,
hovygw [ so, mn ivc AwsW nhIN bxwauxIAW cwhIdIAW [ auhI jIaUNdw mukq AKvwauNdw hY;
Akwl purK dI is&iq-swlwh krnI cwhIdI hY Aqy iesy au~dm aus ƒ ^uSI qy ZmI iekoo ijhI hY, aus ƒ sdw AwnMd hY (ikauNik)
nwl auh (nwm-rUp) ^zwnw iml jWdw hY, jo sB (suKW) nwloN au~cw hY EQy (Bwv, aus dy ihrdy ivc pRBU-crnW qoN) ivCoVw nhIN hY [
[1[rhwau[ sonw qy im`tI (BI aus mn`uK vwsqy) brwbr hY (Bwv, sonw vyK ky
jd qk Akwl purK nwl ipAwr qy aus dI BgqI dI jugiq nhIN auh loB ivc nhIN Psdw), AMimRq qy kauVI ivhu BI aus leI iek
smJI (Bwv, jd qk ieh smJ nhIN peI ik Bgvwn nwl ipAwr jYsI hY [ (iksy vloN) Awdr (dw vrqwau hovy) jW AhMkwr (dw)
krnw, Bgvwn dI BgqI krnw hI jIvn dI Asl jugqI hY), jp (aus mnu`K vwsqy) iek smwn hY, kMgwl qy ShnSwh BI aus dI
qp, sMjm, vrq, ieSnwn—ieh sB iksy kMm nhIN [2[ nzr ivc brwbr hY [
kbIr AwKdw hY—hux ieh smJ AweI hY (ik prmwqmw iksy bYkMuT jo (rzw pRBU) vrqwauNdw hY, auhI (aus vwsqy) izMdgI dw gwfI-rwh
surg ivc nhIN, prmwqmw) sMqW dy ihrdy ivc v`sdw hY, auhI syvk hY; hy nwnk ! auh mnu`K jIaUNdw mukq ikhw jw skdw hY [7[
syvw krdy suhxy l`gdy hn ijnHW dy mn ivc pRBU v`sdw hY (Bwv, jo ies swrI soc vIcwr qoN bwAd AwpW ies is`ty AQvw nqIjy k`Fx
pRBU dI is&iq-swlwh krdy hn [4[ dy Xog huMdy hW ik nwrk qy svrg iksy hor dunIAW ivc nhI[ jy
Svrg qy nrk ikQy hn? ikDry nrk AQvw svrg hY qW mnu`KI jIv dy kMmW AQvw krmW
Bgq kbIr jI kihMdy hn ik lokW nUM pqw hI nhI ik bYkuMT ikQy hY[ krky ijauNdy jIA hI nrk svrg hY[ ies vIcwr dy nwl ieh mn
jo jn primiq prmnu jwnw] bwqn hI bYkuMT smwnw]1] nw jwnw, GVq khwxI ‘jo ieh swbq krdI hY ik bwby dy clwxw krn qoN
bYkuMTu khw hI ] jwnu jwnu siB khih qhw hI ]1] rhwau ]Bgq bwAd jdoN cwdr nUM cu`k ky vyiKAw igAw qW lokW nUM isrP Pu`l hI
kbIr jI, pMnw 325] nzr Awey qy guru nwnk swihb AwpxI dyhI svrg nUM nwl lY gey’
Bgq kbIr jI ieh vI AwKdy hn ik jdoN qk bMdy dy mn ivc Awpxy Awp JUTI swbq ho inbVdI hY[ bwkI guru gRMQ swihb dw
svrg dI ieCw rihMdI hY qd qk au~sdw mn pRmwqmw ivc lIx Purmwx vI iehI is`D krdw hY ik jo vI idsdw hY/ nzrI AwauNdw
nhI huMdw[ hY auh nwl nhI jWdw[
jb lgu min bYkuMT kI Aws] qb lgu hoie nhI crn ies prQwey slok ieMJ hn:
invws]3]kbIr jI, pMnw 325] BweI ry, qnu Dnu swiQ n hoie ] rwmu nwmu Dnu inrmlo guru dwiq
Bgq kbIr jI ieh vI PurmwauNdy hn ik jy mn ivc kpt qy kry pRBu soie ]1]rhwau] hy BweI ! ieh srIr ieh Dn (jgq qoN
ivkwrW dI mYl BrI hoeI hY qW vI svrg dw pqw nhI l`g skdw[ clx vyly) nwl nhIN inBdw [ prmwqmw dw nwm (AYsw) pivqR Dn
Awsw] AMqir mYlu jy qIrQ nwvY, iqsu bYkuMT n jwnW] lok pqIxy hY (jo sdw nwl inBdw hY, pr ieh imldw aus nUM hY) ijs nUM gurU
kCU n hovY, nwhI rwmu AXwnw]1] pUjhu rwmu eyku hI dyvw ] swcw dyNdw hY ijs nUM auh prmwqmw dwiq krdw hY [1[rhwau[m: 3,pMnw
nwvxu, gur kI syvw ]1] rhwau ]kbIr jI, pMnw 484] 62]
is`K isDWq s`c nwl juVn dI qugId krdw hY[ mYl qoN mqlb hY ndrI Awvdw nwil n cleI, vyKhu ko ivaupwie ] siqguir scu
JUT[s`c nwl juVwgy qW s`c vrgy bx jwvWgy[ ieh gurU swihbwn dw idRVwieAw, sic rhhu ilv lwie ] nwnk sbdI scu hY krmI plY
hukm hY[ pwie ]2] {m:3,pMnw 84}
mwJ mhlw 3] myrw pRBu inrmlu Agm Apwrw] ibnu qkVI qolY ArQ :—bySk inrxw kr ky vyK lau, jo kuJ (iehnW A`KIAW
sMswrw] gurmuiK hovY soeI bUJY gux kih guxI smwvixAw ]1] hau nwl) id`sdw hY (jIv dy) nwl nhIN jw skdw, (iesy krky) siqgurU
vwrI jIau vwrI hir kw nwmu mMin vswvixAw ] jo sic lwgy sy ny inScw krwieAw hY (ik) s`cw pRBU (nwl inBx-jog hY), (qW qy)
Anidnu jwgy dir scY soBw pwvixAw ]1]rhwau] pMnw 110] pRBU ivc ibrqI joVI r`Ko [ hy nwnk ! jy pRBU dI imhr hovy qW gurU
khu kbIr ieh khIAY kwih] swD sMgiq bYkuMTY Awih] 4]10] dy Sbd dI rwhIN s`cw hrI ihrdy ivc v`sdw hY [2[
{Bgq kbIr jI, pMnw 325} pwTk hux Awp hI AMdwzw lgw skdy hn ik gurmiq nrk surg
ismir ismir suAwmI pRBu Apunw inkit n AwvY jwm] mukiq bYkuMT dI hoNd nUM svIkwr krdI hY?
swD kI sMgiq jn pwieE hir kw Dwm]1]m:5, pMnw 682] *****
bYkuMT ngru jhw sMq vwsw]pRB crx kml ird mwih invwsw]1] YOGI BHAJAN - AN OBITUARY IN HIS OWN WORDS
suix mn qn quJu suK idKlwvau]hir Aink ibMjn quJu Bog “…Let the place be built (The Temple of Steel) to the beauty
BuMcwvau] m: 5, pMnw 742] that there shall be nothing in the world which can even try to
equal it. Do not gold plate it. Put the very bricks of gold.
au~pr ilKy iqMnW hI slokW dw mqlb ieh hY ik bYkuMUT Aqvw
Somebody was telling me that soft gold gets taken away. I said,
svrg swD sMgq, s`c dI sMgq ivc hY[ ies sMswr ivc ijQy vI ‘well blessed are those feet which will take it away.’ They said,
koeI gurmuK gurU dy Bwxy ivc izMdgI bqIq kr irhw hY auh svrg ‘what will you do then?’ I said, ‘we’ll replace it, it takes very
ivc jIA irhw hY nhI qW nrk dI izMdgI Bog irhw hY[ easy.’ Build a befitting glory to the throne of Guru Ram Das
ijauNdy jIA mukq hox dw qrIkw ? and the day that you shall complete, that day you and your
pRB kI AwigAw Awqm ihqwvY ] jIvn mukiq soaU khwvY ] qYsw generations shall rule the planet earth. If it comes not true,
where ever my ashes are, spit at it.”
hrKu qYsw ausu sogu ] sdw Anµdu qh nhI ibEgu ] qYsw suvrnu From an issue of ‘A Quarterly Newsletter’ Publication of The Siri Singh
qYsI ausu mwtI ] qYsw AMimRqu qYsI ibKu KwtI ] qYsw mwnu qYsw Sahib Bhai Sahib Harbhajan Singh Khalsa Yogi Ji
AiBmwnu ] qYsw rMku qYsw rwjwnu ] jo vrqwey sweI jugiq ] nwnk [That is eleven words. The person who had conquered his ego used only
Ehu purKu khIAY jIvn mukiq ]7] { m:5, pMnw 275} one word in his name – Nanak. ED.]

The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 31
The Sikh Bulletin m`Gr-poh 536 November-December 2004

Following May Be Ordered From The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA 95678
Books by Gurbakhsh Singh Kala Afghana available from Sikh Center Roseville:
1. Eight volume set of “Bipran Ki Reet Ton Sach Da Maarag” Bheta U.S. $ 10.00 per volume. (May be ordered individually)
2. Maas Maas Kar Moorakh Jhagre Bheta U.S. $ 10.00
3. Bachittar Natak– Bheta U.S. $10.00.
4. Gurubani Di kasvatti te Gurbilas Patshahi 6 Note: Items 1,2, 3and 4 combined please add U.S. $ 10.00 for postage.
For individual volumes please add $3 for postag, maximum $10.00 . Please make checks payable to KTF of N.A. Inc.
Books by Gurbakhsh Singh Kala Afghana available in India:
4. Harmeet Singh 768, Chabi Ganj, Kashmiri Gate, Delhi-110006. Tel: 011-22153616, 23974543
7. Jasbir Kaur w/o Kehar Singh, Chandigarh, Tel: 0172-793920, 94171-06213
Others Books available from Sikh Center Roseville:
8. Sikh Religion and Christianity, author G.S. Sidhu, UK. Bheta $3.00 including postage
9.Sikh Relgion and Islam, authors G.S. Sidhu and Gurmukh Singh, UK, . Bheta $3.00 including postage
10. An Introduction to Sikhism, author G.S. Sidhu, UK, . Bheta $3.00 including postage
11. Teaching Sikh Heritage To The Youth, author Dr. Gurbakhsh Singh. Bheta $5.00, including postage. For bulk copies please
write to Canadian Sikh Study and Teaching Society #108, 1083 SE Kent St. Vancouver, B.C. V5X4V9, Canada.
12.“Sikhs in Hisotry” by Dr. Sangat Singh, Paper Back, Bheta $10.00, Hard Back, Bheta $15.00, including postage.
13. SGPC publications FREE. We pay the postage.
14. dsm gRNQ inrxYY , igAwnI Bwg isNG, ANbwlw] Bheta $10.00 including postage
Books and CDs available from other sources:
13. Avtar Singh Dhami, 3336 Bridge Road, Hayward, CA 94545. Religious bks. Dr. Sahib Singh’s ‘SGGS Darpan’
15. Guru Granth Sahib- French Translation: Jarnail@sympatico.ca
CDs: (1) ‘Sikh Di Pachhaan’ Free 23 hr CD on 25 topics answering most commonly asked questions about Sikhi on the basis of
Gurbani by Prof. Darshan Singh Khalsa (Ex-Jathedar): Interfaith Charities, 1540 Barton Road #222, Redlands, CA 92373.
(2) Gurbani-CD Free by Dr. Kulbir Singh Thind, MD, 3724 Hacienda Street, San Mateo, CA 94403, USA
ibprn kI rIq qoN s`c dw mwrg Bwg s`qvW s. gurbKS iNsMG kwlw Afgwnw dI nvIN pusqk dIAW kuC kwpIAW swfy pws phuNcIAW hn[
Awp jI swfy pwsoN lY skdy ho[ aunW dIAW bwkI pusqkW vI swfy pws hn]
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